SABBATH SCHOOt LESSON

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THE BLESSING OF DAILY STUDY

"There should be a living, growing interest in storing the mind with Bible

truth. The precious knowledge thus gained will build a barrier about the

soul."—Counsels

on Sabbath School Work,

page 36.

Let us resolve to be more diligent in the study of His Word and "set apart

a little time each day for the study of the Sabbath school

lesson."—Counsels

on Sabbath School Work,

page 41.

My Daily Lesson Study Pledge

As one who greatly desires to improve his knowledge of the Scriptures,

pledge

myself to the careful and prayerful study of some portion of my Sabbath school

lesson each day of the week.

Nes

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Lesson Titles for the Quarter

Historical Background of the Epistle

Paul and the Gospel

From Persecutor to Preacher

Struggle Against Legalism

Justification by Faith, Not Works

The Just Live by Faith

Heirs According to the Promise

Paul, the Ardent Evangelist

Slave or Free

10.

Christian Liberty

11.

The Spirit-Controlled Life

12.

True Christianity

13.

Summary

Sabbath School Lesson Quarterly, No. 278, October-December, 1964. 20 cents a single copy, 75 cents a

year (four issues) ; no addifioriit charge to countries requiring extra postage. Published in the U.S.A.

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Printed in U.S.A.

Sabbath School Lesson Quarterly

THE EPISTLE TO THE GALATIANS

GENERAL INTRODUCTION

Paul's Epistle to the Galatians is a small

book, only six chapters, but a book large

with meaning to the Christian church. The

book of Galatians will require close study,

but its message of justification through

faith in Christ's righteousness, as opposed

to justification by law keeping, is the very

heart of Christianity.

There has been considerable discussion

throughout the decades as to the identity

of the "law" in Galatians. In the book

The

Acts of the Apostles,

pages 383-388, Mrs.

White discusses the background of the Ga-

latian epistle. She identifies the basic prob-

lem in the Galatian churches as being the

influence of certain Jewish teachers who

"urged upon the Gentile converts the ob-

servance of the ceremonial law."—Page

383. "Christ, the true foundation of the

faith, was virtually renounced for the ob-

solete ceremonies of Judaism."—Page 385.

"Their [the false teachers'] religion was

made up of a round of ceremonies, through

the performance of which they expected

to gain the favor of God."—Page 386.

These teachers, also known as Judaizers,

were urging that Gentile converts, in ad-

dition to accepting Jesus Christ, should

adopt various practices of Judaism, includ-

ing that of circumcision.

Paul's letter to the Galatians was his

answer to the claims of these Judaizers. In

his forceful style Paul explained to the Ga-

latians the sublime truth that men are

justified by faith in Jesus Christ, not by

their compliance with legal requirements,

even the requirements God Himself had

made at one time or another in ages past.

The Judaizers claimed that men would have

something to earn justification; spe-

cifically, they would have to comply with

the legal requirements of the Jewish re-

ligion. Paul said No ! Justification comes

as a free gift from God, not as a man's

due because he has done something to merit

it. The idea that a man could do some-

thing to

earn

justification makes Christ's

death on the cross superfluous. That is why

Paul exclaims in Galatians 6:14, "God for-

bid that I should glory, save in the cross

of our Lord Jesus Christ."

The great central truth of the Epistle

to the Galatians, then, is that a sinner can-

not earn justification by compliance with

any

legal requirements, be they ceremonial

or moral. "I am asked concerning the law

in Galatians. What law is the schoolmaster

to bring us to Christ? I answer: Both the

ceremonial and the moral code of Ten Com-

mandments."—Selected

Messages,

b. 1, p.

233.

In Paul's day, it was by compliance with

the Jewish religious requirements that some

were attempting to earn salvation. It was

with these false teachers in mind particu-

larly that Paul wrote to the Galatians. The

great central truth set forth in Galatians

is as true today as it was in Paul's time.

No Christians today are tempted to think

that they can earn justification by adopt-

ing the practices of Judaism. There is the

very real danger, however, that some may

think that by a rigorous compliance with

the requirements of the Decalogue, with

the payment of their tithes and offe

rings,

with certain dietary practices, and other

things, they earn God's favor. They think

that if they rigorously do all of these

things, comply with all the jots and tittles

of the law, they will earn justification, and

that God will be obliged to admit them into

heaven.

The book of Galatians stands forth as a

solemn warning to all such that a man is

not justified by what he does, but by faith

in Jesus Christ and a wholehearted com-

mitment of the will and the life to Christ.

So, for us today, "the Holy Spirit through

the apostle is speaking especially of the

moral

law."—Ibid.,

p. 234. As Paul makes

clear in Galatians 5 and 6, a man who has

already found justification in Christ will

live by the law of Christ. He will faithfully

comply with all that Christ requires of him,

not as a means to salvation, but because

of his soul-consuming love for Christ.

Then, and only then, will the glorious fruit

of the Spirit reach maturity in his life.

[3]

Lesson 1, for October 3, 1964

Historical Background of the Epistle

MEMORY VERSE:

"And now, brethren, I commend you to God, and to the word of

His grace, which is able to build you up, and to give you an inheritance among

all them which are sanctified." Acts 20:32.

LESSON SCRIPTURES:

Acts 9 and 13 to 20.

STUDY HELPS:

"The Acts of the Apostles," pages 123-130, 155-200; "S.D.A. Bible

Commentary," vol. 6, pp. 30-33, "Judaism in the Christian Church."

AIM:

To provide the historical background to the writing of Galatians, and to re-

mind us that there is only one means of salvation—faith in our Lord Jesus

Christ.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General

introduction and survey.



Sunday: Introduction; questions

1-3; begin learning memory

verse.

Monday: Questions

4-8.

Check Here

Tuesday: Questions 9-12.

Wednesday: Questions 13, 14;

begin reading study helps.



Thursday: Continue reading study

helps.

Friday: Review entire lesson.

Lesson Outline:

Introduction

I. Paul's Early Ministry

God's purpose for Paul. Acts 9:15.

The beginning of Paul's ministry.

Acts 9:19, 20, 22.

Ministry in Syria and Cilicia. Acts

9:26-30; Gal. 1:15-21; Acts 11:

25, 26.

II. Paul's First Missionary Journey

The localities visited during the first

journey. Acts 13; 14.

The gospel to the Gentiles. Acts

13:42-48.

Opposition from Christian-Jewish

teachers. Acts 15:1, 5.

An apostolic council considers the

Christian predicament. Acts 15: 6,

10, 11, 19, 20.

8. Paul continues his ministry to the

Gentiles. Acts 15:30, 35.

III. Paul's Subsequent Journeys

9. Paul's desire to strengthen his con-

verts. Acts 15:36.

10. The localities visited during the

second journey. Acts 15:41; 16:1,

6-8.

11. Continued opposition from unbe-

lieving Jews. Acts 17:1, 5, 10, 13;

18:1, 4, 6.

12. Beginning of the third journey.

Acts 18:22, 23.

IV. Danger Foreseen and Averted

13. Warning of spiritual perils await-

ing the church. Acts 20:29, 30.

14. Pastoral counsel for safeguarding

the church. Acts 20:28, 31, 32.

THE LESSON

Introduction

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the universal nature of Christ's redemptive

plan. But the Lord called Saul of Tarsus

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The first apostles, as Jews, restricted

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and commissioned him to be a special apos-

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their early evangelism almost exclusively to

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tle to the Gentiles. To him the Saviour

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Jews. It was difficult for them to grasp

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revealed Himself as the One whose atoning

[ 4 ]

sacrifice was efficacious for all, irrespective

of race or nationality, and without ob-

servance of Jewish ritual.

This knowledge given by divine revela-

tion led Paul to preach "the unsearchable

riches of Christ" throughout the Gentile

world. In time he reached Galatia, and

there founded the churches to which he

later wrote the epistle we shall be studying

this quarter. This first lesson swiftly traces

the outline of the apostle's Gentile min-

istry, and gives the general setting in which

the Gentile churches were established.

The epistle was written while Paul was

at Corinth on his third missionary journey

about A.D. 57 or 58. See

The Acts of the

Apostles,

page 383.

Paul's Early Ministry

At the time of Paul's conversion,

to what special form of service was

he called? Acts 9:15.

Nom.—Saul's encounter with the as-

cended Lord, on the road to Damascus,

resulted in his immediate conversion, and

his being called to a work that God had

clearly marked out for him. The Lord had

chosen him to bear His name, or to preach,

before Gentiles, kings and Jews—a broad

commission, which Paul faithfully fulfilled.

It would appear, however, that he at first

concentrated on Jewish congregations, and

only later devoted himself largely to non-

Jewish audiences. The full realization of

God's intention gradually dawned upon

him until he was glad to accept the title,

"Apostle to the Gentiles."

Where did Paul begin his Chris-

tian ministry? Acts 9:19, 20, 22.

Where else did Paul labor be-

fore setting out on his major mis-

sionary journeys? Acts 9:26-30; Gal.

1:15-21; Acts 11:25, 26.

Paul's First Missionary Journey

On Paul's first missionary tour,

what places did he visit?

ANSWER: Acts 13 and 14 show that on

his first great journey Paul, with his com-

panion Barnabas, visited, among other

places, the island of Cyprus; then, on the

mainland of Asia Minor, Perga in Pam-

phylia, Antioch in Pisidia, Iconium, Lystra,

and Derbe. He then retraced his steps to

his headquarters, Antioch in Syria. Identify

these towns on a map of Paul's journeys

in your Bible, or in the

S.D.A. Bible Com-

mentary,

vol. 6, p. 280.

How was Paul led to evangelize

the Gentiles? Acts 13:42-48.

Nom.—Jewish rejection of the gospel

caused Paul and Barnabas to study the

divine plan for mankind's salvation more

closely. Their eyes, previously half closed

by their faithful adherence to Jewish tra-

dition, now opened and allowed them to

see that God wanted all men, even Gentiles,

to be saved. The envy, contradiction, and

blasphemy of the unbelieving Jews en-

couraged them to give the Gentiles the op-

portunity to hear and accept the gospel.

The apostles saw this development as a

fulfillment of prophecy and of the Lord's

special commission to Paul. Isa. 42:6; 49:6;

Acts 9:15. The exclusiveness of these Jews

concerning salvation was broken down,

and the Gentiles were publicly invited to

share in God's mercies. This generous act

was historic: It saved Christianity from

being a mere offshoot of Judaism and en-

abled it to grow into

universal religion.

While Paul and Barnabas were

preaching the gospel to the Gentiles,

what message were certain Jewish

Christians proclaiming? Acts 15:1, 5.

Num.—For centuries the Jewish people

had been accustomed to a ritualistic religion.

They had come to believe that salvation

was dependent on their fulfillment of the

Mosaic ceremonial laws, prominent among

which was the law of circumcision. Under

this ever-thickening crust of legalism they

had lost sight of Heaven's plan of redemp-

tion and had substituted a system of salva-

tion by works.

Paul was given a clear understanding of

[5]

the way of salvation, and boldly proclaimed

it to Jew and Gentile. His concept of the

gospel went beyond that of many early

Jewish Christians, and led some of them to

oppose him bitterly. His insistence on sal-

vation by faith in Christ alone appeared to

be destructive of their treasured Judaism.

When the leaders of the church

considered the problem, what con-

clusion did they reach? Acts 15:6, 10,

11, 19, 20.

NoTE.—These scriptures reveal that the

doctrine of salvation by faith was not

taught by Paul alone, but was believed and

taught by the other apostles also.

Armed with this apostolic an-

swer, where did Paul continue his

ministry? Acts 15:30, 35.

Paul's Subsequent Journeys

What missionary urge led Paul

to take up his travels again? Acts

15:36.

NOTE.—Paul never acquired a detached

professionalism toward his converts. When

once he had brought them to Christ, he

continued to be interested in their welfare

and never neglected to visit as opportunity

was given. This abiding interest in the

well-being of his spiritual children led him,

under the influence of the Spirit, to write

to those whom he could not visit, and thus

his incomparable epistles were born. We

are still benefitting from his dedicated care

for his converts.

10.

Where did his second mission-

ary journey take Paul? Acts 15:41;

16:1, 6-8.

NOTE.—After revisiting several of the

towns where he had preached during his

first journey, Paul, with Silas, entered into

new territory. They went northward

"into 'Phrygia and the region of Galatia,'

where with mighty power they proclaimed

the glad tidings of salvation. The Gala-

tians were given up to the worship of idols;

but, as the apostles preached to them, they

rejoiced in the message that promised free-

dom from the thralldom of sin. Paul and

his fellow workers proclaimed the doctrine

of righteousness by faith in the atoning

sacrifice of Christ. . . . Paul's manner of

life while among the Galatians was such

that he could afterward say, 'I beseech

you, be as I am.' Galatians

4:12."—The

Acts of the Apostles,

pages 207, 208.

11.

What class of people continued

to pursue Paul and seek to disrupt

his work? Acts 17:1, 5, 10, 13; 18:1,

4, 6.

12.

After his next return to Anti-

och, where did Paul's third journey

lead him? Acts 18:22, 23.

Nom—Following his earlier pattern of

visiting his converts to confirm their new-

found faith, Paul returned to "the country

of Galatia." It seems probable that during

his absence, certain Jewish Christian teach-

ers had gone in to urge upon the Galatian

Christians the need for observing all the

rites enjoined in the Mosaic law, with

special emphasis upon circumcision. Such

erroneous teaching must have caused Paul

great anxiety. This, together with later re-

ports from others who had passed through

the district, led him to appeal to the Ga-

latians, by letter, to hold to the simplicities

of the gospel he had first taught them.

Danger Foreseen and Averted

13.

What danger did Paul foresee

would confront the churches he had

founded? Acts 20:29, 30.

NOTE.—"I

know.

By his knowledge of

human nature and by experience, as well as

by the light given him by the Spirit of God.

"After my departing.

Paul had been a

guardian to the churches he had gathered

C 6 I

together. Their danger would increase in

his absence. So Israel was faithful during

the days of Joshua and of the elders who

outlived him (Judges 2:7), but afterward

came apostasy.

"Grievous wolves.

Here Paul is parallel-

ing Christ's allegory of the good shepherd.

The hireling is no match for the wolf (John

10:12), but the true shepherd of the flock

stands his ground in defense of the helpless

sheep. Christ, knowing the acute danger

of such attacks, warned of it (Matt. 7:15)."

—S.D A. Bible Commentary,

on Acts 20:29.

The apostle Paul foresees and warns the

church of grievous wolves that will trouble

the church. These wolves of verse 29

"which were to attack the flock from with-

out, represent the Judaizing and paganizing

influences that by A.D. 400 had radically

changed popular Christianity. Now Paul

[also] warns of apostatizing influences

coming from within, like Demas (2 Tim.

4:10), and Hymenaeus and Philetus (2

Tim. 2:17), whose words ate 'as doth a

canker,' and who overthrew 'the faith of

some.'

"—Ibid.,

on Acts 20:30.

14.

What counsel did the apostle

give for safeguarding the believers'

faith? Acts 20:28, 31, 32.

NoTE.—This counsel is still valid today.

The Christian's best protection against de-

ception is prayerful, diligent study of God's

Word.

Questions for Meditation

Have I personally met Jesus on my

Damascus road?

Am I as dedicated in my service as

Paul was in his?

Am I being built up in the Christian

faith by daily study of the Word?

Lesson 2, for October 10, 1964

Paul and the Gospel

MEMORY VERSE: "I am not ashamed of the gospel of Christ: for it is the power of

God unto salvation to everyone that believeth; to the Jew first, and also to the

Greek." Rom. 1:16.

LESSON SCRIPTURE: Galatians 1:1-12.

STUDY HELPS: "The Acts of the Apostles," pages 383-388; "S.D.A. Bible Commen-

tary," vol. 6, pp. 931-935.

AIM: To understand the motives that led Paul to write his epistle to the Galatians

and to share in his single-minded devotion to the gospel of Christ.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

begin learning memory verse.

❑

Sunday: Introduction and questions

1-4.



❑

Monday: Questions 5, 6; begin

Check Here

reading study helps.

Tuesday: Questions 7-9.



Wednesday: Questions 10-13.



Thursday: Read study helps.

Friday: Review entire lesson.



Lesson Outline:

Introduction

I. Salutation and Doxology

Paul, the apostle. Gal. 1:1, first

phrase.

Commissioned by Christ and the

Father. Gal. 1:1, second part.

Fraternal greetings to Galatian

churches. Gal. 1:2.

Spiritual salutation. Gal. 1:3.

Reminder of redemption's cost and

purpose. Gal. 1:4, first part.

[

]

Glory to redemption's Designer.

Gal. 1:4 (second part), 5.

II. The One True Gospel

Paul's justifiable concern over the

Galatians. Gal. 1:6.

Identifying those who would per-

vert the Galatians. Gal. 1:7.

The falseness of any other gospel

than that preached by Paul. Gal.

1:8, 9.

Ill. The Revealed Gospel

10.

Paul, seeking to please God not

men. Gal. 1:10, first part.

11.

The servant of Christ cannot al-

ways please men. Gal. 1:10, last

part.

12.

The superhuman nature of Paul's

gospel. Gal. 1:11.

13.

Paul received his gospel by revela-

tion. Gal. 1:12.

THE LESS'ON

Introduction

Our first lesson sketched the background

of the founding of the Galatian churches

and gave us a glimpse of some of the

troubles fomented for Paul by Judaizing

opponents. This week we begin a detailed

consideration of the letter Paul wrote to

the Galatians after learning that they were

being disturbed by such troublemakers.

We should try to reconstruct the circum-

stances that prompted the preparation of

this epistle. As stated in the introduction

to Lesson 1, it was written from Corinth,

probably during the winter of A.D. 57/58.

The more clearly we understand the work-

ing of Paul's mind and the Galatians'

situation, the easier it will be to grasp the

enduring message of the epistle. We should,

therefore, follow closely the apostle's rea-

soning and then apply his counsel to our-

selves.

Salutation and Doxology

1. To what title does the author of

the Galatian letter lay claim? Gal.

1:1, first phrase.

NOTE.—"Apostle.

. . .

Literally, 'one sent

forth,' and by extension, 'a messenger,' an

ambassador.'

"—S.D.A. Bible Dictionary.

"Paul customarily speaks of himself as

an apostle without attempting to justify his

claim to the title. Here, however, the ex-

tended defense of his apostleship (Gal. 1:1

to 2:14) indicates that the churches ad-

dressed were doubtful of accepting him for

what he claimed to

be."—S.D.A. Bible

Commentary,

on Gal. 1:1. However, Paul

proceeds to show that his claim to apostle-

ship is as valid as that of the Twelve, and

that he is eminently qualified to counsel the

Galatian Christians.

From whom did Paul derive his

office? Gal. 1:1, last part.

NOTE.—Paul traced his call to apostle-

ship to his vision of the Lord Jesus on the

Damascus road (Acts 9:1-9) and to the

subsequent instruction that he received

from the Master (Acts 9:16; Gal. 1:12,

15-17). He here (Gal. 1:1) reminds his

readers that his divine Instructor, once

dead, had been miraculously raised to life

by God the Father who with Christ had

also called Paul to his high office.

Who joined Paul in sending

greetings to the Galatians? Gal. 1:2.

What two divine gifts does the

apostle invoke on the Galatian Chris-

tians? Gal. 1:3.

NoTE.—"The life, death, and resurrection

of Christ had brought new meaning to

both these old familiar terms [grace, peace].

'Grace' was now understood as the redeem-

ing love of God in Christ (see 2 Tim. 1:9).

'Peace' was now peace with God through

redemption (Rom 5:1). With this Chris-

tian significance, 'grace' and 'peace' became

Paul's customary greeting in all his

epistles." "However Paul may feel about

the defection of the Galatians, he does not

love them less. His sincere desire for them

is that they may receive the grace that

comes to man from God as a gift through

faith in Jesus Christ. . . Received by the

sinner, this grace brings peace."—S.D.A.

Bible Commentary,

on Rom. 1:7 and Gal.

1:3.

How does Paul summarize the

cost and the purpose of Christ's re-

demptive act? Gal. 1:4, first part.

NOTE:—"What a theme for meditation is

the sacrifice that Jesus made for lost sin-

ners! 'He was wounded for our transgres-

sions, He was bruised for our iniquities:

the chastisement of our peace was upon

Him; and with His stripes we are healed.'

How shall we estimate the blessings thus

brought within our reach? Could Jesus

have suffered more? Could He have pur-

chased for us richer blessings? Should it

not melt the hardest heart when we re-

member that for our sakes He left the hap-

piness and glory of heaven and suffered

poverty and shame, cruel affliction and a

terrible

death?"—Testimonies, vol.

5, p. 316.

Whom does Paul see as the

Originator of redemption? Gal. 1:4

(second part), 5.

NorE.—In all the warmth of his adora-

tion of Christ as Saviour, Paul never lost

sight of the Father's equal participation in

the plan for our salvation. Man's deliver-

ance from sin was not something Christ

accomplished apart from the Father, but

in cooperation with the Father. See 2 Cor.

5:19. This realization caused Paul to break

into a doxology. Compare Eph. 1:3 ; 1

Peter 1:3. We ought also to praise our

Father's holy name, and be consciously

grateful for His saving love.

The One True Gospel

What condition among the Ga-

latian churches caused Paul grave

concern? Gal. 1:6.

NoTE.—After the brief introduction

(verses 1-5) which, contrary to the apostle's

usual custom, contains no commendation

and little personal warmth, Paul plunges

into his reason for writing to the Galatians.

He was astonished that they had so quickly

departed from his teaching to follow an-

other gospel. "The verb here ['removed,'

from Greek

metatithemi] is

in the present

tense, indicating that the apostasy was still

in process of development as Paul wrote.

This departure from the faith has come

suddenly and is progressing rapidly. The

form of the verb also implies that they

were responsible for deserting Paul."—

S.D.A.

Bible Commentary,

on Gal. 1:6.

How does the apostle describe

the teaching of those who were dis-

turbing the faith and practice of his

friends? Gal. 1:7

NoTE.—Paul knew that since there was

only one Saviour, who died according to

the will of the one Father, there could be

only one gospel or one true explanation

of God's great act. Therefore, he condemns

as false a different kind of gospel (verse 6)

which is not another true gospel (verse 7).

In what strong words does the

writer declare the unique validity of

the gospel he had brought to Galatia?

Gal. 1:8, 9.

The Revealed Gospel

10.

In view of his plain speaking,

what question concerning his own

motivation could Paul confidently

ask? Gal. 1:10, first part.

NOTE.—He expected a negative reply con-

cerning his efforts to please men, and a

positive answer in respect of God.

11.

How does Paul plainly state

the impossibility of his always pleas-

ing men while serving Christ? Gal.

1:10, second part.

[ 9 ]

12.

What claim does Paul advance

concerning the gospel that he had

preached in Galatia? Gal. 1:11.

NOTE.—As

the epistle progresses, it be-

comes clear that those who were pervert-

ing the Galatian believers were also under-

mining Paul's authority, declaring that he

was no true apostle, had not been divinely

commissioned as had the Twelve, and that

his teachings were his own invention. These

insinuations Paul now sets out to deny and

disprove.

13.

With what statement of fact

does the apostle now substantiate the

far-reaching claim he has made? Gal.

1:12. Compare Eph. 3:3.

Nom—Although he undoubtedly learned

from others, especially from the original

apostles, Paul had not been dependent on

another's teaching. But he had received• the

gospel "by revelation of Jesus Christ;"

that is, "by a revelation from Jesus Christ."

In the following lessons we shall see how

the writer enlarges on this question of the

"revelation" and substantiates the divine

origin of the gospel and his call to the

apostleship.

Questions for Meditation

Am I steadfast in the faith to which

God has called me?

Have I allowed Christ to deliver me

from the evils of this present world?

How can I strengthen my confidence

in the gospel?

Lesson 3, for October 17, 1964

From Persecutor to Preacher

MEMORY VERSE:

"For this cause I obtained mercy, that in me first Jesus Christ

might show forth all long-suffering, for a pattern to them which should here-

after believe on Him to life everlasting." 1 Tim. 1:16.

LESSON SCRIPTURE:

Galatians 1:13-24.

STUDY HELPS:

"The Acts of the Apostles," pages 112-122; "S.D.A. Bible Com-

mentary."

AIM:

To seek to understand the heavenly origin of Paul's apostolic commission

and to subject ourselves to its directives.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

begin learning memory verse.

❑

Sunday: Introduction; questions 1-3.

❑

Monday: Questions 4-6.



❑

Tuesday: Questions 7-10.



❑

Check Here

Wednesday: Questions 11-13; begin

reading study helps.



❑

Thursday: Read study helps.



❑

Friday: Review entire lesson.



❑

Lesson Outline:

Introduction

I. Saul the Persecutor

1. Paul recalls his experience in

Judaism. Gal. 1:13, first part.

He admits his antichristian activi-

ties. Gal. 1:13, second part.

He justifiably claims preeminence

•

in his devotion to Judaism. Gal.

1:14.

[ 10 ]

II. Paul the Convert

Two steps in the divine commission.

Gal. 1 : 15.

God plans a special career for Paul.

Gal. 1:16, first part.

Paul's initial response to the plan.

Gal. 1:16 (second part), 17.

Ill. The Cautious Convert

A cautious approach to Jerusalem.

Gal. 1:18, first part.

Paul visits Peter. Gal. 1:18, second

part.

Apart from Peter, Paul then saw

only James. Gal. 1:19.

10.

Emphatic claim to truthfulness.

Gal. 1:20.

IV. Paul the Preacher

11.

Paul's early evangelistic endeavors.

Acts 9:20, 22; Gal. 1:21.

12.

Judean churches hear of persecutor

turned preacher. Gal. 1:22, 23.

13.

The churches praise God for His

way with Paul. Gal. 1:24.

THE LESSON

Introduction

In the opening section of his letter

(Gal. 1:1-12) the author explained what

prompted his writing this epistle, namely,

his concern lest the Galatian believers be

deceived into following

false interpreta-

tion of the gospel, one which confirmed

them in Jewish legalism. His pursuit of

this subject raises the question of the

authority of his own teaching, which in

turn depends on the nature of his com-

mission—is it of human or divine origin?

In the remainder of the chapter (verses

13-24) Paul deals with this important mat-

ter.

Saul the Persecutor

1. What did Paul assume the Ga-

latians already knew about his early

religious life? Gal. 1:13, first part.

NorE.—The word translated "conversa-

tion" means "manner of life," which is

also the archaic English meaning of the

term.

The Galatians knew of Paul's career

either because of the fame of Saul of

Tarsus, or because the apostle's adversaries

had spread abroad his early history; or

they had heard the story from his own

lips. In any case, they knew he was

thoroughly acquainted with Judaism, and

that he had been one of its most ardent

supporters.

What painful fact did he recall

concerning his pre-Christian career?

Gal. 1:13, second part.

NoTE.—Paul never whitewashed his per-

secuting activities. He rather used that

aspect of his carrer as a foil against which

to exhibit the wonder of God's grace in

accomplishing his conversion and permit-

ting him to engage in Christian service.

Compare Acts 7:54 to 8:3; 9:1, 2, 13, 21;

22:3-5; 26:9-11; Phil. 3:4-6.

To what eminence had he at-

tained in Jewish religious society?

Gal. 1:14.

NorE.—Paul "was regarded by the rabbis

as a young man of great promise, and high

hopes were cherished concerning him as an

able and zealous defender of the ancient

faith. His elevation to membership in the

Sanhedrin council placed him in a position

of power."—The

Acts of the Apostles,

page

112.

Paul's thorough acquaintance with Jew-

ish tradition made him well-qualified to

deal with its tragic errors.

Paul the

Convert

What two steps had the Lord

taken to enroll Paul in His service?

Gal. 1:15.

NoTE.—This double experience—being

separated to God's service from birth, and

being called into that service by the Lord's

grace—is not restricted to Paul. God has

taken the same detailed, personal interest

in the lives of every one of His children

from the cradle to the grave. Unfortu-

nately, many have not tried to discover

God's will, and have not heeded His

gracious call.

For what purpose did God inter-

rupt Paul's former way of Life? Gal.

1:16, first part.

NoTE.—The apostle quickly grasped the

divine technique of ideal evangelism—

the tangible revelation of Jesus Christ

in the life of the believer. "The life of the

true believer reveals an indwelling Saviour.

The follower of Jesus is Christlike in spirit

and in temper. Like Christ, he is meek and

humble. His faith works by love and puri-

fies the soul. His whole life is a testimony

to the power of the grace of Christ"—

Testimonies,

vol. 7, p. 67. This is the most

effective form of preaching. It can be prac-

ticed by any Christian in any place at any

time.

On receipt of the divine call,

what course did the apostle pursue?

Gal. 1:16 (second part), 17. Compare

Acts 26:19, 20.

NoTa.—"Here, in the solitude of the

desert [in Arabia, in an area that cannot

now be identified], Paul had ample op-

portunity for quiet study and meditation.

He calmly reviewed his past experience

and made sure work of repentance. He

sought God with all his heart, resting not

until he knew for a certainty that his re-

pentance was accepted and his sin par-

doned. He longed for the assurance that

Jesus would be with him in his coming

ministry. He emptied his soul of the prej-

udices and traditions that had hitherto

shaped his life, and received instruction

from the Source of truth. Jesus com-

muned with him, and established him in

the faith, bestowing upon him a rich

measure of wisdom and grace."—The

Acts

of the Apostles,

pages 125, 126.

The Cautious Convert

How long a time elapsed before

Paul returned to Jerusalem? Gal.

1:18, first part.

NOTE.—It would appear that Paul de-

liberately postponed a meeting with Chris-

tian leaders until he had solved his personal

problems and had obtained a clear concept

of his mission and of the message he was

to proclaim. By that time he was already

settled in his apostleship, and would not be

in any way dependent on others' approval.

What reason did Paul give for

eventually going to Jerusalem? Gal.

1:18, second part.

NOTE.—He went not merely "to see"

Peter, but to become acquainted with him.

What a dramatic meeting that must have

been! What a stream of questions must

have passed between the two evangelists

during the fifteen days of Paul's stay in

Jerusalem ! How eager must have been

his inquiries after the details of Christ's

earthly life! How interested must have

been Peter's hearing of Saul's encounter

with the Master on the Syrian road! Two

weeks must have seemed woefully inade-

quate for all the two would have liked to

discuss.

Paul's own account here makes no men-

tion of the friendly offices of Barnabas in

introducing him to the Christian circle in

Jerusalem. See Acts 9:26-28;

The Acts of

the Apostles,

page 129.

Who only of the other apostles

(apart from Peter) did Paul then

meet? Gal. 1:19.

NoTE.—Paul was at pains to establish his

total dependence on a divine commission

to the exclusion of human influence. He

therefore explained that at the time of his

visit to Jerusalem he saw only two of the

church leaders.

If James was "the Lord's brother," as

most likely he was, the fact would have

[ 12 1

special significance for Paul, since James

was not one of the original Twelve, nor

was he the one elected to take the place

of Judas. This set a precedent in apostle-

ship, and opened the way for Paul, who

was also not of the Twelve, to be added

to the illustrious company.

10.

How did Paul emphasize the

truth of what he was saying? Gal.

1:20.

NOTE.—In the midst of his narrative,

Paul pauses to assert the complete veracity

of what he is telling the rather skeptical

Galatians.

Paul the Preacher

11.

Where was Paul's field of ac-

tivity during his first major period of

evangelism? Acts 9:20, 22; Gal. 1:21.

12.

What was the extent of the

Judean Christians' knowledge of Paul

in those early days? Gal. 1:22, 23.

13.

What was the churches' reac-

tion to reports of Paul's ministry?

Gal. 1:24.

NorE.—There was personal relief for the

Judeans in the news of Paul's conversion

and service, for it brought them some

respite from persecution. But their princi-

ple reaction went deeper than that. They

gave glory to God that He could take the

persecutor and use him to proclaim the

saving merits of the One whom he had

once so cruelly opposed. Our conversion

should similarly bring glory to God.

Questions for Meditation

NoTE.—Paul had begun to preach in

Jerusalem, but plots against him obliged

the brethren to send him to Tarsus (Acts

9:29, 30;

The Acts of the Apostles,

page

130), his hometown. He remained in that

vicinity probably about five years, until

Barnabas sought him out. Acts 11:25, 26.

How does my zeal in Christian service

compare with Paul's in "the Jews' re-

ligion"?

Do others see God's Son revealed in

me?

Has the church any cause to glorify

God because of my Christian service?

Lesson 4, for October 24, 1964

Struggle Against Legalism

MEMORY VERSE:

"For

He that wrought effectually in Peter to the apostleship of the

circumcision, the same was mighty in me toward the Gentiles." Gal. 2:8.

LESSON SCRIPTURE:

Galatians 2:1-13.

STUDY HELPS:

"The Acts of the Apostles," pages 188-200; "S.D.A. Bible Commen-

tary."

AIM: To profit from Paul's pattern of Christian diplomacy.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

begin learning memory verse.

❑

Sunday: Introduction; questions 1-3.

❑

Monday: Questions 4-7.



❑

Check

Here

Tuesday: Questions 8-10.

Wednesday: Questions 11-13.

Thursday: Read study helps.



❑

Friday: Review entire lesson.



❑

[ 13 ]

Lesson Outline:

Introduction

I. A Test Case

Another visit to Jerusalem. Gal.

2:1.

Reason for the visit. Gal. 2:2.

Titus, the test case concerning

circumcision. Gal. 2:3.

II. Overcoming False Counsel

Opposition from false brethren.

Gal. 2:4.

Paul's firm stand for the right. Gal.

2:5.

Church leaders unable to gainsay

Paul's conclusions. Gal. 2:6.

Recognition of distinct ministries

to Jews and Gentiles. Gal. 2:7.

The same Lord working through all

apostles to all peoples. Gal. 2:8.

A fraternal division of evangelistic

responsibility. Gal. 2:9.

10.

Paul's acceptance of ministry to the

poor. Gal. 2:10.

III. Peter's Vacillating Attitude

11.

Paul's justifiable opposition to

Peter. Gal. 2:11.

12.

Peter's dissimulating tactics. Gal.

2:12.

13.

Unfortunate influence of Peter's

dissemblance. Gal. 2:13.

THE LESSON

Introduction

Paul has established the nature of his

God-given call to the apostleship and his

receiving divine revelations concerning the

gospel. He now tells of efforts that were

made by certain "false brethren" to oblige

him and his Gentile converts to conform to

Jewish ceremonial requirements, especially

circumcision, and how he successfuly re-

sisted such attempts.

Modern Christians need to understand

the issues then decided, that they may

know what God requires of them today.

Why did those Christian Jews who had

been converted from Pharisaism (Acts 15:5)

desire to have the Gentile believers cir-

cumcised, and require them to observe the

law of Moses? "The Jewish converts gen-

erally were not inclined to move as rapidly

as the providence of God opened the way.

From the result of the apostles' labors

among the Gentiles it was evident that

the converts among the latter people would

far exceed the Jewish converts in number.

The Jews feared that if the restrictions

and ceremonies of their law were not made

obligatory upon the Gentiles as a condition

of church fellowship, the national peculiari-

ties of the Jews, which had hitherto kept

them distinct from all other people, would

finally disappear from among those who

received the gospel message."-The

Acts

of the Apostles,

page 189.

A Test Case

What length of time elapsed be-

fore Paul's next visit to Jerusalem, and

who accompanied him? Gal. 2:1.

NOTE.-"It is not clear whether this 14-

year period began with his [Paul's] con-

version or with his visit to Jerusalem three

years later. . . . The purpose in mention-

ing the 14 years is to point out how long

it was after his conversion before Paul had

an extended contact with the Twelve. He

had not borrowed from them the gospel

he had been preaching for some 14 (or 17)

years."-S.D.A

Bible Commentary,

on Gal.

2:1:

If we place Paul's conversion in A.D. 35,

then the Jerusalem Council (Acts 15), the

most likely occasion of this present visit,

may be dated at about

A.D.

49.

Arriving at Jerusalem on the oc-

casion of this divinely sanctioned visit

to Jerusalem, what did Paul do? Gal.

2:2.

NorE.-Opposition had arisen to his Gen-

tile ministry on the part of certain Jewish

Christians, particularly those who had been

f 14 I

Pharisees. Acts 15:1, 5. These maintained

that all Christians were obliged to observe

the Mosaic law. To have the disruptive

question settled on the highest possible

level, Paul went to Jerusalem. There he

was a wise advocate of his cause: He

quietly explained his position to the princi-

pal leaders and thus avoided public dis-

sension in the church and the destruction

of the fruitage of his years of ministry to

Jew and Gentile.

What test case did Paul cite as

evidence of Jerusalem support for his

interpretation of the ritual obliga-

tions of Gentile converts? Gal. 2:3.

NoTE.—This was an important

victory

for Paul. If the Gentile Titus was not

obliged to submit to Jewish ritual, all

Gentile Christians could be similarly ex-

empt. The "incident reveals both Paul's

consistency and the willingness of the

leaders to lay aside prejudice and recognize

truth when it was presented to them. This

spirit made it possible for God to work

through the early church in a marvelous

way. He looks for the same spirit of love

and tolerance in the church today."—S.D

.A.

Bible Commentary,

on Gal. 2:3.

Overcoming False Counsel

Who introduced the subject of

circumcision on the occasion of this

visit? Gal. 2:4.

NOTE.—The earliest Christians were

Jews, and it seemed natural for them to

continue to observe the Mosaic law. To

them it had been the foundation of true

religion, and they were prepared to add

Christ's teachings to what they already

possessed.

Then the Lord revealed to Peter, through

the vision of unclean animals, that Gentiles

could also join the church. Acts 10. But

it was Paul who, through divine revelation

and his long meditations on the meaning

and application of the gospel, perceived the

true relationship between the exemplary life

and redemptive death of Jesus, and the

ceremonial requirements of Jewish ritual

law,

Why did the apostle resist the

influence of these "false brethren"?

Gal. 2:5.

What contribution did the lead-

ers in Jerusalem make to Paul's think-

ing? Gal. 2:6.

Non.—"Paul is not detracting from the

importance of the apostles, but he en-

deavors to make clear that their position

and office could have no bearing whatever

on the problem under consideration. God

did not consult man with respect to what

is truth, but commissions him to declare

truth. To this important duty Paul has

been called, even as had the Twelve."—

S.D.A.

Bible Commentary,

on Gal. 2:6.

What practical division of re-

sponsibility did the leaders perceive?

Gal. 2:7.

NOTE.—"He [Paul] had first sought a

private interview, in which he set the mat-

ter in all its bearings before the leading

apostles, Peter, James, and John. With

far-seeing wisdom, he concluded that if

these men could be led to take a right

position, everything would be gained. Had

he first presented the question before the

whole council, there would have been a

division of sentiment. The strong prejudice

already excited because he had not enforced

circumcision on the Gentiles, would have

led many to take a stand against him. Thus

the object of his visit would have been

defeated, and his usefulness greatly hin-

dered. But the three leading apostles,

against whom no such prejudice existed,

having themselves been won to the true

position, brought the matter before the

council, and won from all a concurrence in

the decision to leave the Gentiles free from

the obligations of the ceremonial law."—

Ellen

G. WLite,

Sketches From the Life of

Paul,

page 193, quoted in

S.D.A. Bible

Commentary,

vol.

6, p. 1108.

Who was working through the

ministry of both Peter and Paul? Gal.

2:8.

[ 15 ]

NoTE.—"The success of Peter's ministry

constituted evidence that God was at work

through him. But the same was true of

Paul's ministry. It would be inconsistent to

acclaim the one and denounce the other."

—S.D.A. Bible Commentary,

on Gal. 2:8.

Christian workers need to remember that

the Lord supports many different kinds of

service, all of which contribute to the

establishment of His kingdom. This re-

moves grounds for jealousy and harmful

competition in Christian work.

What agreement did the breth-

ren reach concerning their respective

spheres of service? Gal. 2:9.

NOTE.—"In this instance [the Jerusalem

Council] we have a refutation of the doc-

trine held by the Roman Catholic Church

that Peter was the head of the church. . . .

James seems to have been chosen as the

one to announce the decision arrived at by

the council. It was his sentence that the

ceremonial law, and especially the ordinance

of circumcision, should not be urged upon

the Gentiles, or even recommended to

them."—The

Acts of the Apostles,

pages

194, 195.

10.

What special Christian duty

did Paul cheerfully accept? Gal. 2:10.

NorE.—"In placing among them the help-

less and the poor, to be dependent upon

their care, Christ tests His professed fol-

lowers. By our love and service for His

needy children we prove the genuineness

of our love for Him. To neglect them is

to declare ourselves false disciples, stran-

gers to Christ and His love."—The

Ministry

of Healing,

page 205.

Peter's Vacillating Attitude

11.

When Paul later encountered

Peter at Antioch, what attitude did

Paul adopt, and why? Gal. 2:11.

NOTE.—"It should be remembered that

the decision of the Jerusalem Council per-

tained to Gentile believers only. It did not

specifically release Jewish Christians from

the requirements of the ritual law. Having

lost their case with respect to Gentile con-

verts, the Judaizers naturally refused to

read more into the decision than was actu-

ally stated. But Paul and others rightly

reasoned that if Gentiles could be saved

apart from the ritual law, so could the

Jews."—S.D.A. Bible Commentary,

on Gal.

2:11.

"The council [at Jerusalem] had, on that

occasion, decided that the converts from

the Jewish church might observe the ordi-

nances of the Mosaic law if they chose,

while those ordinances should not be made

obligatory upon converts from the Gen-

tiles."—E. G. White,

Sketches From the

Life of Paul,

page 121.

12.

How did Peter's timid change-

fulness lay him open to criticism? Gal.

2:12.

13.

Who were influenced by Peter's

lack of firmness in this matter? Gal.

2:13.

NoTE.—"This revelation of weakness on

the part of those who had been respected

and loved as leaders, left a most painful im-

pression on the minds of the Gentile be-

lievers. The church was threatened with

division. But Paul, who saw the subverting

influence of the wrong done to the church

through the double part acted by Peter,

openly rebuked him for thus disguising his

true sentiments. . . .

"Peter saw the error into which he had

fallen, and immediately set about repairing

the evil that had been wrought, so far as

was in his power."—The

Acts of the Apos-

tles,

page 198.

Questions for Meditation

What is the source of my convictions

—the opinions of men, or the teachings of

God?

Am I as sympathetic to the needs of

the poor as Christ expects me to be?

Shall I stand for the right though the

heavens fall?

[ 16

Lesson 5, for October 31, 1964

Justification by Faith, Not Works

MEMORY VERSE: "I am crucified with Christ: nevertheless I live; yet not I, but

Christ liveth in

me:

and the life which I now live in the flesh I live by the faith

of the Son of God, who loved me, and gave Himself for me." Gal. 2:20.

LESSON SCRIPTURE: Galatians 2:14 to 3:4.

LESSON HELPS: "Steps to Christ," chapter, "The Test of Discipleship;" "S.D.A. Bible

Commentary."

AIM: To help us more fully understand and accept the truth of justification by

faith, as opposed to salvation by works of the law.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

begin learning memory verse.

❑

Sunday: Introduction; questions 1-3.

❑

Monday: Questions 4-8.



❑

Check Here

Tuesday: Questions 9, 10; begin

reading study helps.

Wednesday: Questions 11-13.



❑

Thursday: Read study helps.

Friday: Review entire lesson.

Lesson Outline:

Introduction

I. None Justified by Works

Paul's searching question to Peter.

Gal. 2:14.

Jewish Christians already knew of

justification by faith. Gal. 2:15, 16,

first part.

The only means of justification.

Gal. 2:16, second part.

II. Dead to Law, Alive to God

Justification by faith does not con-

done sin. Gal. 2:17.

Paul precludes his own return to

Judaism and salvation by works.

Gal. 2:18.

The impossibility of his returning

to dependence on law. Gal. 2:19.

Paul's complete faith in Christ's

saving power. Gal. 2:20.

Paul's decisive conclusion with re-

spect to salvation by works of the

law. Gal. 2:21.

III. Personal Appeal to the Galatians

The apostle's distress at the

Galatians' seeking salvation by

works. Gal. 3:1, first part.

10.

Christ had been exalted in Galatia.

Gal. 3:1, second part.

11.

A reminder of their original depen-

dence on faith. Gal. 3:2.

12.

An appeal to reason. Gal. 3:3.

13.

An instructive question. Gal. 3:4.

THE LESSON

Introduction

In previous lessons we have been follow-

ing Paul's review of the events that led

him to adopt a broader concept of the

Christian religion than had been held by

the apostles in Jerusalem. With this lesson

we begin to enter into the theology of

Paul's mission. He considers Jesus versus

Judaism, and concludes that salvation

[ 17

comes through faith in Christ, not through

the observance of Jewish ritual require-

ments. He tries to convince the Galatians,

and ourselves, of the truth of this teaching.

None Justified by Works

What decisive question did Paul

address to Peter before the congrega-

tion in Antioch? Gal. 2:14.

NOTE.—"Peter's sudden change of atti-

tude [about eating with Gentiles] would

require the Gentiles to comply with the

demands of the Judaizers that they be cir-

cumcised and observe Jewish rites if friendly

relations between them and Jewish Chris-

tians were to continue. This would virtu-

ally be compelling the Gentiles to live like

Jews. Paul here points out the incon-

sistency resulting from this attitude of

Christian Jews toward the Gentiles in the

church."—S.D.A.

Bible Commentary,

Gal. 2:14.

What knowledge of the process

of salvation does Paul tactfully as-

sume his brethren, the Jewish Chris-

tians, to possess? Gal. 2:15, 16, first

part.

NOTE.—When Paul first preached the

gospel to the Galatians, he had taught them

the doctrine of justification by faith in

Christ. Knowing that they were acquainted

with this fact, he now boldly states his con-

clusion before presenting his reasons for

saying that men are not justified by ful-

fillment of the requirements of the Mosaic

legal system but simply by faith in Jesus

as their Saviour. He endeavors to make

his conclusion as palatable as possible by

appealing to the Jewish believers' pride in

their not having been Gentile or heathen

sinners.

In the statement, "A man is not justified

by the works of the law, but by the faith

of Jesus Christ," Paul brings his main

theme into the open. We should not ex-

pect a full explanation of the doctrine at

this juncture, however, since he develops

it throughout the remainder of his epistle.

At this stage, we can accept it and wait

for its beauties to unfold in succeeding

paragraphs.

The message of the epistle will be more

readily understood if it is here realized

that in the context of the book of Galatians,

when Paul speaks of "the law" he is refer-

ring to "law" in its wider, peculiarly Jewish

sense, the Torah—that moral, civil, and

religious code developed from the Mosaic

system, which minutely governed the life of

the careful Jew.

How does the apostle reveal the

mode by which his fellow believers

have been "justified," that is, reck-

oned as righteous? Gal. 2:16, second

part.

NorE.—"When God . pardons the sinner,

remits the punishment he deserves, and

treats him as though he had not sinned,

He receives him into divine favor, and

justifies him through the merits of Christ's

righteousness. The sinner can be justified

only through faith in the atonement made

through God's dear Son, who became a

sacrifice for the sins of the guilty world.

No one can be justified by any works of

his own. He can be delivered from the

guilt of sin, from the condemnation of the

law, from the penalty of transgression,

only by virtue of the suffering, death, and

resurrection of Christ. Faith is the only

condition upon which justification can be

obtained, and faith includes not only belief

but trust.

"Many have a nominal faith in Christ,

but they know nothing of that vital depen-

dence upon Him which appropriates the

merits of a crucified and risen Saviour."—

Selected Messages,

b. 1, p. 389.

Dead to Law, Alive to God

How does Paul forestall the

charge that the doctrine of justifica-

tion by faith represents Christ as con-

doning sin? Gal. 2:17.

NoTE.—The apostle foresaw the argu-

ments the legalists would bring against his

interpretation of the gospel. Oh, said they,

your teaching that a man is justified by

I 18

faith alone gives a man license to sin, for

all are sinners, even those who claim to be

justified by faith. Therefore you make

Christ a supporter of sin. Far better, they

inferred, for a man to attempt to live with-

out sin, and be justified by his relatively

blameless life.

To this reasoning Paul's sharp rejoinder

was, "God forbid!" literally, "May it not

be!" His next sentences explain why the

legalists' arguments are unsound.

What appeal to his own experi-

ence does the apostle make in support

of his stand against salvation by

works? Gal. 2:18.

Nart.—He had broken away from legal-

ism. If he returned to it, he would be con-

fessing that his interpretation of the gospel

was wrong and that he had sinned by

preaching it. His revelations from God

would be in vain.

Why could Paul not return to

his old legalistic creed? Gal. 2:19.

NoTE.—According to the conditions of

the old covenant under which the Judaizers

were still trying to live, Paul had sinned,

and was therefore as good, as dead. To a

certain extent, the apostle agreed with this

reasoning.

"Paul says that as 'touching the righ-

teousness which is in the law'—as far as

outward acts were concerned—he Was

`blameless' (Philippians 3:6) ; but when the

spiritual character of the law was discerned,

he saw himself a sinner. Judged by the

letter of the law as men apply it to the

outward life, he had abstained from sin;

but when he looked into the depths of its

holy precepts, and saw himself as God

saw him, he bowed in humiliation and con-

fessed his guilt. He says, 'I was alive with-

out the law once: but when the command-

ment came, sin revived, and I died.' Romans

7:9. When he saw the spiritual nature of

the law, sin appeared in its true hideous-

ness, and his self-esteem was gone."—Steps

to Christ,

pages 29, 30.

But Paul went further. If his old life

was dead, it was that he might live a new

life by divine power, and might bring

glory to God who gave him that new exis-

tence. His explanation of how this mo-

mentous miracle was possible follows in

verse 20.

In what glorious, ringing words

does Paul declare his complete faith

in Christ's saving power, apart from

any dependence on law? Gal. 2:20.

NoTE.—In the crucifixion of Christ, Paul

recognized the inexorable demands of the

law which called for the death of the sin-

ner. But Christ voluntarily gave Himself

to the cross. So did Paul. He agreed to be

crucified with Christ. In doing this he,

"through the law," was "dead to the law."

Verse 19. His life had ended. Yet, as all

knew, he still lived. How was that pos-

sible? That, he answered, was solely owing

to the power of Him whom the grave could

not hold. He who, by His sinlessness, had

conquered death, was living out His sin-

less life in Paul's person. When once that

spiritual fact is grasped, Paul's position on

freedom from the law is understandable,

and his stand on the righteousness of Christ

is seen to be real, based upon his own ex-

perience.

At what conclusion does Paul

arrive concerning his stand in respect

of law and salvation? Gal. 2:21.

Personal Appeal to the Galatians

With what declamation does

Paul express his judgment on the

Galatians' doctrinal errors? Gal. 3:1,

first part.

NOTE.—The writer's sentiments are

clearly revealed in his use of the words

"foolish" and "bewitched." He implies that

if the Galatians follow the Judaizers' teach-

ings, then they have taken leave of their

senses.

10.

Why should the Galatians' un-

derstanding of the science of salvation

have been similar to Paul's? Gal. 3:1,

second part.

[ 19 ]

NoTE.—"The Galatians had understood

the significance of Christ's death. It had

been made as real to them as though they

had witnessed it with their own eyes. They

had accepted this sacrifice as being neces-

sary for their justification. How could they

now turn to the false doctrines they had

recently accepted, as though all Paul had

taught them was sheer fantasy

?"—S.D.A.

Bible Commentary,

on Gal.

3:1.

11.

With what question does the

writer seek to convince his readers of

the source of their salvation? Gal.

3:2.

NoTE.—Reception of the Spirit was ex-

pected of all Christians in the early church.

Paul was therefore justified in asking the

Galatians if they had received the divine

Gift by virtue of adherence to law or by

exercise of faith, knowing they could give

only one answer—by faith. Since that was

so, the remainder of their religion had to

rest on the same foundation.

12.

What appeal to reason does the

apostle then make to his converts?

Gal. 3:3.

NOTE.—A return to salvation by works

would be retrogressive after they had once

tasted the reality of salvation by faith in

Christ's redeeming life, death, and resur-

rection, as mediated by the Holy Spirit.

13.

By what reference to their past

experience does Paul recall them to

their original understanding of the

gospel? Gal. 3:4.

NoTE.—Although there is no historical

record of the Galatians' having suffered

persecution, it is unlikely that they escaped

what so many other churches had to en-

dure.

Questions for Meditation

On whom am I depending for salva-

tion—self, or Christ?

Is Christ now living His victorious

life in me?

What personal help have I gained

from my study of this lesson?

Lesson 6, for November 7, 1964

The Just Live by Faith

MEMORY VERSE:

"But the Scripture hath concluded all under sin, that the promise

by faith of Jesus Christ might be given to them that believe." Gal. 3:22.

LESSON SCRIPTURE:

Galatians 3:5-22.

LESSON HELPS:

"Patriarchs and Prophets," pages 145-155; "The Desire of Ages,"

pages 466-470; "S.D.A. Bible Commentary."

AIM:

To learn that God has ever had only one way of justification; namely, that

of faith in Christ Jesus.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

learn memory verse.

Sunday: Introduction; questions 1-3.

Monday: Questions 4-6.

Check Here

Tuesday:



Questions 7-9.

❑

Wednesday:



Questions 10-13.

❑

Thursday:



Read study helps.

❑

Friday:



Review entire lesson.

❑

[ 20 ]

Lesson Outline:

Introduction

I. The Gospel Preached to Abraham

The Spirit's mode of operation.

Gal. 3:5.

Abraham, the father of the faithful.

Gal. 3:6, 7.

The gospel preached to Abraham.

Gal. 3:8, 9.

II. Futility of Law, Efficacy of Faith

Under law, under a curse. Gal.

3:10.

Faith, not law, is man's only means

of justification. Gal. 3:11, 12.

Faith in Christ's substitutionary

death saves Jew and Gentile. Gal.

3:13, 14.

III. God's Promise to Abraham

Dependable

The binding nature of human agree-

ments. Gal. 3:15.

God's promise to Abraham rested

on Christ. Gal. 3:16.

That promise not annulled by the

giving of the law. Gal. 3:17, 18.

IV. God's Purpose in Giving the Law

10.

The Jewish system of law in an

interim capacity. Gal. 3:19.

11.

Reliability of the promise that de-

pends on God. Gal. 3:20.

12.

Law not hostile to promise, but

powerless to justify. Gal. 3:21.

13.

All accounted sinners that all

might profit from promise. Gal.

3:22.

THE LESSON

Introduction

The passage assigned for this week's

study ranges over several aspects of the

letter's main theme-justification by faith

-and needs close attention if its meaning

is to be discerned. In brief, Paul is saying

that the doctrine of justification by faith

is not new. Even Abraham, so revered by

Judaism, was saved by faith in Christ and

not by works. Furthermore, such justifica-

tion was not limited to Abraham; it could

be enjoyed by all who follow Abraham's

example. The just, of any race, shall live

by faith. This has ever been God's assur-

ance, and is not altered by the passage of

time.

"There are conditions to our receiving

justification and sanctification, and the

righteousness of Christ. . . . While good

works will not save even one soul, yet it

is impossible for even one soul to be saved

without good works. God saves us under

a law, that we must ask if we would receive,

seek if we would find, and knock if we

would have the door opened unto us."-

Selected Messages,

b. 1, p. 377.

The Gospel Preached to Abraham

1. By what stimulating question

did Paul alert the Galatians to the

importance of faith? Gal. 3:5.

NOTE.

-"Paul

was clearly the agent, or

instrument, through whom God bestowed

these remarkable endowments. Paul's point

is that his ministry, and their response to

it, had been on the basis of faith, with no

reliance on the provisions of the legal

system."-S.D.A.

Bible Commentary,

Gal. 3:5.

Webster defines the word

legalism

"strictness . . . in conforming to law, or

. . . to a code of deeds and observances

a means of justification."

(Italics supplied.)

The Judaizing teachers in Galatia taught

that righteousness and the favor of God

came by circumcision and rigid obedience to

Jewish law, not by faith in Christ alone.

Today one may become a legalist by strict-

ness in obedience to God's Ten Command-

ments as a means of justification. But the

true Christian who has been justified by

faith in Christ alone and who strictly obey's

God's law is not a legalist. True heart

obedience that is the result of a faith that

works by love and purifies the soul is not

legalism. Of John Wesley,

after

he had en-

tered into the experience of justification

through faith in Christ, Ellen White wrote:

"He continued his strict and self-denying

life, not now as the

ground,

but the

result

of faith; not the

root,

but the

fruit

of holi-

ness. The grace of God in Christ is the

foundation of the Christian's hope, and

that grace will be manifested in obedience."

-The Great Controversy,

page 256.

[21

To whose experience did the

apostle appeal by way of analogy, and

what conclusion did he draw? Gal.

3:6, 7.

NOTE.—In order to illustrate the efficacy

of faith, Paul appealed to the experience of

a righteous man, Abraham, whom the

Judaizers greatly extolled. He thus ap-

proached his opponents on their own

ground, and called on sacred history to

corroborate his interpretation of God's will.

In so doing, he employed an illustration

that was to serve him throughout much of

the remainder of his letter.

Since Abraham was reckoned righteous

by his act of believing God (Gen. 15:6),

all who exercise similar faith may count

themselves as descendants of Abraham—a

descent on which the Jews placed great

store.

What interpretations of Scrip-

ture did Paul advance concerning: (1)

Justification of the heathen (or Gen-

tiles); (2) Abraham's knowledge of

the gospel; (3) Relationship between

Abraham and "they which be of

faith"? Gal. 3:8, 9.

NoTE.—"Through type and promise God

`preached before the gospel unto Abraham.'

Galatians 3:8. And the patriarch's faith

was fixed upon the Redeemer to come.

Said Christ to the Jews, 'Your father

Abraham rejoiced that he should see My

day; and he saw it, and was glad.' John

8:56, R.V., margin. The ram offered in the

place of Isaac represented the Son of God,

who was to be sacrificed in our stead."—

Patriarchs and Prophets,

page 154.

Futility of Law, Efficacy of Faith

What is the end result to those

who depend on their own observance

of law for salvation? Gal. 3:10.

NoTE.—"The works of the law," literally,

"works of law," that is, compliance with the

legal requirements of the Jewish religion.

"The law of Moses was accompanied by

marvelous blessings for obedience (Deut.

28:1-14) and fearful curses for disobedience

(chs. 27:15-26; 28:15-68). The slightest

deviation from the requirements of the law

was sufficient to incur the curse. Legalism

eventually deteriorated into a laborious

effort to avoid incurring the curse of the

law."—S.D.A. Bible Commentary,

on Gal.

3:10.

On what Old Testament declara-

tion does Paul base his views concern-

ing the inability of law to justify?

Gal. 3:11, 12.

NorE.—Again Paul meets his critics by

drawing support from the Old Testament.

His quotation from Habakkuk 2:4 summa-

rizes much of what he has been teaching the

Galatians—"The just shall live by faith,"

or, as the phrase may also be translated,

"The just by faith shall live," emphasizing

faith as the means that makes a person

"just" or "righteous." The legalists are

therefore answered by one whom they

would not think of contradicting.

How did Christ redeem us from

the curse of the law, and who par-

ticularly benefited from His atoning

act? Gal. 3:13, 14.

NoTE.—Our Lord's "death upon the cross

atoned for 'the transgressions that were

under the first testament' (Heb. 9:15) as

well as those since the cross. Accordingly,

He took upon Himself 'the curse' incurred

by those who, though living 'under the

law,' looked forward in faith to the atone-

ment He would one day provide."—S.D.A.

Bible Commentary,

on Gal. 3:13.

Since justification comes through faith in

Christ, Gentiles as well as Jews have access

to it.

God's Promise to Abraham

Dependable

What pertinent lesson does Paul

then draw from the making of human

agreements? Gal. 3:15.

[22

NoTE.—Having considered the implica-

tions of God's promise to Abraham (verses

6-14), Paul now turns to ask how reliable

and lasting that promise will be. If men

are bound by human agreements, how

much more will God observe His own con-

tracts.

With regard to the promise,

what far-reaching connection does the

apostle establish between Abraham

and Christ? Gal. 3:16.

NoTE.—"In here declaring that Christ

was, in a special sense, the 'seed' promised

to Abraham, Paul does not exclude either

Abraham's lineal descendants through Isaac

(see Gal. 4:23) or his spiritual descendants

through Christ (see ch. 3:29). Accordingly,

the promise met its supreme, but not ex-

clusive, fulfillment in Christ."—S.D.A.

Bible

Commentary,

on Gal. 3:16.

Why was God's promise to

Abraham not invalidated by the Jew-

ish legal system which came 430 years

afterwards? Gal. 3:17, 18.

NoTE.—No true worshiper of God would

for a moment entertain the notion that

God's solemn promise would be annulled

by the agreement made between the Lord

and the Hebrews at Sinai 430 years later.

God's promise, therefore, still stands, and

so does the faith by which the promise is

implemented.

God's Purpose in Giving the Law

10.

Since law was superseded by

faith, of what value was the law? Gal.

3:19.

NoTE.—Paul's stress on the inability of

law to afford justification might have been

interpreted as a denial that the law served

any useful purpose. He therefore takes

time to explain that God introduced law

because of man's sinfulness. Men had

fallen so far from the state of grace in

which Abraham lived that they needed

specific guidance on conduct in order to

understand the standards God expected of

them. When Christ, the great Exemplar,

came, much of that guidance would be no

longer needed since those who followed

Him would be molding their lives in har-

mony with the divine will. From this

angle, then, the Jewish system could be

explained as serving in an interim capacity

to fill the gap between the Exodus and

the incarnation.

The "law" of which Paul wrote in Ga-

latians was of divine origin and had been

mediated by Moses. Gal. 3:19. It was

promulgated and became operative 430

years after the covenant promise to Abra-

ham of justification by faith in the prom-

ised Seed. Verses 6, 14-17. It was recorded

in "the book of the law," Deuteronomy.

Verse 10; cf. Deut. 27:26. It was the

norm of conduct that distinguished Jew

from Gentile. Gal. 2:14. It specified cer-

tain "works" as requisite to justification

(verses 15, 16), such as circumcision (Gal.

2:3; 5:2, 3; 6:12), ritual purity (Gal. 2:

11-14), and the observance of appointed

"days, and months, and times, and years"

(Gal. 4:10). It required compliance with

these prescribed "works" (Gal. 3:12; cf.

Lev. 18:5), and inflicted a "curse" for non-

compliance (Gal. 3:10). This "curse" iden-

tifies the "law" of Galatians as the Deuter-

onomic law. Verses 10-13. See also the

general introduction to this series of lessons

on page 3.

In what sense was "the law" "added be-

cause of transgressions"? The Abrahamic

covenant had already provided for justi-

fication by faith in the promised Seed. Gal.

3:6-9, 14-16. But because Abraham's pos-

terity transgressed the covenant and thereby

rendered its provisions inoperative insofar

as they were concerned (verse 19), God

later supplemented it with the "law" as a

"schoolmaster," in order to make the cove-

nant blessings operative until the promised

Seed should come (verses 19, 23, 24). The

"law" did not annul or supersede the cove-

nant, nor was it intended to provide an

alternate means of attaining to justifica-

tion, which means had already been pro-

vided by the covenant (verses 17-21) ; it

was no more than a temporary provision

designed to enable men to enter into the

blessings of the covenant until they could

do so directly in Christ (Gal. 3:19, 23-25;

4:2-4).

[ 23 ]

11.

How else does Paul stress that

the fulfillment of the new-covenant

promise is basically dependent on God

alone? Gal. 3:20.

NoTE.—Although the wording of Gala-

tians 3:20 is obscure, it would appear that

Paul is here drawing a contrast and stress-

ing that the new covenant, "the promise,"

was a one-sided transaction, in that it de-

pended on God's faithfulness, unlike the

old covenant, or the "law," which was a

two-party agreement. This fact makes the

new superior to the old, for it is not weak-

ened by man's unreliability but made

strong by God's immutability.

12.

What natural question does

Paul then anticipate, and what an-

swer does he give? Gal. 3:21.

Nom—Was "the law" added at Sinai

contrary to "the promises" made to Abra-

ham 430 years before? Paul asks. Were

the two mutually exclusive? By no means!

"The law" was intended to help people find

the justification by faith promised to Abra-

ham.

13.

For what purpose has the Scrip-

ture concluded all under sin? Gal.

3:22.

Questions for Meditation

In life's tests do I exhibit a firm faith,

as did Abraham?

Am I numbered among the just who

live by faith?

Acknowledging myself a sinner, do I

trust in God's promise for my salvation?

Lesson 7, for November 14, 1964

Heirs According to the Promise

MEMORY VERSE:

"If ye

be Christ's, then are ye Abraham's seed, and heirs accord-

ing to the promise." Gal.

3:29.

LESSON SCRIPTURE:

Galatians

3:23-29; 4:1-7.

STUDY HELPS:

"Steps to Christ," chapter "Growing Up Into Christ

;

" "S.D.A. Bible

Commentary."

AIM:

To teach how we

may truly be sons and daughters of God.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

begin learning memory verse.

❑

Sunday: Introduction; questions 1-3.

❑

Monday: Questions 4-7.



❑

Tuesday: Questions 8-10.



❑

Check Here

Wednesday: Questions 11-13; begin

reading study helps.

❑

Thursday:



Read study helps.

❑

Friday:



Review entire lesson.

❑

Lesson Outline:

Introduction

I. Purpose of Law

1. To preserve until faith's arrival.

Gal. 3:23.

To act as schoolmaster, leading us

to Christ. Gal. 3:24.

To serve until Christ came. Gal.

3:25.

II. Heirs by Faith in Christ

Gentiles become children of God by

faith. Gal. 3:26.

[ 24 ]

Baptism opens the way to sonship.

Gal. 3:27.

All one in Christ. Gal. 3:28.

God's promise to Abraham fulfilled

to Christians. Gal. 3:29.

III. From Servants to Sons

A minor is no freer than a servant.

Gal. 4:1, 2.

Christians, before conversion, were

also restricted. Gal. 4:3.

10.

God took action to liberate from

those restrictions. Gal. 4:4.

11.

God acted to redeem, then to adopt

those He redeemed. Gal. 4:5.

12.

The newly adopted recognize God

as their Father. Gal. 4:6.

13.

Sons of God become heirs of God.

Gal. 4:7.

THE LESSON

Introduction

Paul's emphasis on faith in effecting justi-

fication has raised the question, "Of what

use, then, was the law ?" This is a profit-

able query to which some attention has

already been given in Galatians 3:19-22,

but which needs the further examination

that Paul gives it in the passage we shall

study this week.

The apostle sees the giving of the law,

that is, the whole Mosaic code, as an in-

terim measure, designed to guide mankind

in God's ways until Jesus should come and

more fully reveal His Father's will. With

Christ's appearing, the need for the types

and ceremonies that had foreshadowed His

coming passed away, the Levitical law had

fulfilled its purpose, and men could enjoy

a new relationship to the God whom His

Son so clearly revealed. Because of Christ's

life and death, all men, irrespective of their

national origins, could be accounted sons

of God. This obliterated the customary

distinctions between Jew and Gentile and

placed all on the same footing.

Again read the introductory note on

page 3.

Purpose of Law

1. Before Christ came, what did the

law do for Jews? Gal. 3:23.

NoTE.—The law could also have guided

the Gentiles, but the Jews had mistakenly

restricted it to themselves, misinterpreted

it, and loaded it down with their human

traditions. This interpretation of the legal

code prevented most of the Jews from

being ready for the supreme revelation—

the appearing of our Lord and Saviour.

What temporary function did

the law fulfill? Gal. 3:24.

NoTE.—The Greek word here translated

"schoolmaster"

(paidagogos)

means "a 'tu-

tor,' or 'guardian,' of children; literally, 'a

leader of children,' but

not

a 'teacher'

(di-

daskalos).

In Greek households the

paid-

agogos

was a supervisor of, and companion

to, boys. He accompanied them to school,

protected them from harm, kept them from

mischief, and had the right to discipline

them. . . . 'The law' served as the guard-

ian, supervisor, or custodian of the chosen

people in OT times, and like the

paidagogos,

was charged with their moral training."—

S.D.A.

Bible Commentary,

on Gal. 3:24.

Until what time was the law in-

tended to serve as schoolmaster? Gal.

3:25.

NoTE.—The context makes clear that

when Paul speaks of "the schoolmaster"

bringing us "unto Christ," he refers to the

experience "under the law" of Israel in Old

Testament times prior to the coming of

Christ "in the fullness of time." Gal. 4:4.

God provided the Jews with a "school-

master" to help them find salvation by

faith, as promised to Abraham, until Christ

came and made justification by faith a liv-

ing reality.

"Before faith came" (Gal. 3:23) means

before Christ came "that we might be

justified by faith" (verse 24). Then, "after

that faith is come" (verse 25)—that is,

after Christ came—those who served God

were no longer "under a schoolmaster"

(verse 25).

[ 25 ]

Heirs by Faith in Christ



God's children prior to Christ's first

advent? Gal. 4:1, 2.

In view of what he has been

saying, what welcome announcement

did Paul make to the Galatians? How

had they become children of God?

Gal. 3:26.

NoTE.—The Judaizers had been trying to

convince the Galatians that they could only

become the saved children of God by ob-

servance of Jewish ritual. Paul here sweeps

that reasoning entirely away and declares

that they may become God's children solely

by the exercise of faith in Christ.

What ceremony marks the Chris-

tian's entrance into sonship with

God? Gal. 3:27.

In what comprehensive state-

ment did Paul stress the believers'

oneness in Christ? Gal. 3:28.

NOTE.—"Christ came to this earth with

a message of mercy and forgiveness. He

laid the foundation for a religion by which

Jew and Gentile, black and white, free and

bond, are linked together in one common

brotherhood, recognized as equal in the

sight of God. The Saviour has a boundless

love for every human

being."—Testimonies,

vol. 7,

p. 225.

On the basis of sacred history, to

what satisfying conclusion did Paul

come? Gal. 3:29.

NoTE.—The apostle here shows that by

faith in Christ the Christian, as a spiritual

child of Abraham, who also believed in

Christ for his salvation, is heir to the prom-

ise that God gave to Abraham. Compare

verses 8, 14, 16.

from Servants to Sons

In continuance of his argument,

how did Paul explain the state of

NOTE.—"Paul here stresses the utter de-

pendence of an heir during his minority.

He is kept under constant surveillance to

prevent him from wasting his inheritance

(cf. Luke 15:11-32). In OT times God

placed Israel under the guardianship of the

legal system, which was intended to point

them forward to the coming Messiah and

to lead them to have faith in

Him."—S.D.A.

Bible Commentary,

on Gal. 4:2.

Before Christ came, to what were

men subject? Gal. 4:3.

10.

At what predetermined time

did God set about liberating those

who were bound down by Judaism?

Gal. 4:4.

NOTE.—"The fullness of time" refers to

the time appointed by the Father. Much

background to the plan of salvation is re-

vealed in this verse. From it we learn that

God worked to a timetable, that Father

and Son jointly fulfilled the divine pro-

gram, that the Son existed before His birth

in Bethlehem, that He shared in mankind's

humanity, and that He was born "under

law," or under Judaism.

"Man's need for a divine teacher was

known in heaven. The pity and sympathy

of God were aroused in behalf of human

beings, fallen and bound to Satan's chariot

car; and when the fullness of time was

come, He sent forth His Son. The One ap-

pointed in the councils of heaven came to

this earth as man's instructor. The rich

benevolence of God gave Him to our world,

and to meet the necessities of human nature

He took humanity upon Himself."—Coun-

sels

to Parents, Teachers, and Students,

page 259.

11.

What twofold objective was

God accomplishing by the sending of

His Son? Gal. 4:5.

NoTE.—On the cross, Jesus redeemed or

bought back those who had previously been

[ 26 ]

in bondage to law. He also made it pos-

sible for them to become "sons" of God by

adoption into the divine family.

"Through transgression the sons of man

become subjects of Satan. Through faith

in the atoning sacrifice of Christ the sons

of Adam may become the sons of God. By

assuming human nature, Christ elevates

humanity. Fallen men are placed where,

through connection with Christ, they may

indeed become worthy of the name 'sons

God.'"—Steps to Christ,

page 15.

12. What deeper understanding of

God's nature follows the Christian's

adoption as a son of God? Gal. 4:6.

NOTE.—"In order to strengthen our con-

fidence in God, Christ teaches us to address

Him by a new name, a name entwined with

the dearest associations of the human heart.

He gives us the privilege of calling the in-

finite God our Father. This name, spoken

to Him and of Him, is a sign of our love

and trust toward Him, and a pledge of His

regard and relationship to

us."—Christ's

Object Lessons,

pages 141, 142.

13. To what final privilege does the

Lord's plan eventually lead the Chris-

tian? Gal. 4:7.

Questions for Meditation

Has my baptism led me to "put on

Christ" in my everyday life?

Among my brethren, do I make dis-

tinctions that Christ will not recognize?

Am I indisputably a son or daughter

of God?

Lesson 8, for November 21, 1964

Paul, the Ardent Evangelist

MEMORY VERSE:

"For after that in the wisdom of God the world by wisdom knew

not God, it pleased God by the foolishness of preaching to save them that be-

lieve." 1 Cor. 1:21.

LESSON SCRIPTURE:

Galatians 4:8-20.

STUDY HELPS:

"The

Acts of the Apostles," pages 201-210, 359-371; "S.D.A. Bible

Commentary."

AIM:

find personal inspiration in Paul's earnest, dedicated life of service.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

begin learning memory verse.

❑

Sunday: Questions 1-3; begin

reading study helps.

Monday: Questions 4-8.



❑

Check Here

Tuesday: Questions 9-11.



❑

Wednesday: Questions 12, 13; read

from study helps.

❑

Thursday: Read study helps.

❑

Friday:



Review entire lesson.

❑

Lesson Outline:

Introduction

I. The Backsliding Galatians

1. Had formerly worshiped false gods.

Gal. 4:8.

[ 27 ]

Now had backslidden to legalism.

Gal. 4:9.

Were bound by a formal religion.

Gal. 4:10.

II. The Anxious Apostle



Ill. The Dedicated Evangelist

Fearful lest his ministry had been in

vain. Gal. 4:11.

Makes a personal appeal to his con-

verts. Gal. 4:12.

Recalls his physical weakness when

he first preached to the Galatians.

Gal. 4:13.

Recounts their willing acceptance of

his ministry. Gal. 4:14.

Declares their readiness to help him

at that time. Gal. 4:15.

Telling the truth not a sign of

enmity. Gal. 4:16.

10.

Cautions against following zealous

Judaizers. Gal. 4:17.

11.

Makes appeal for Christian con-

sistency. Gal. 4:18.

12.

Has parental concern for his

spiritual children. Gal. 4:19.

13.

Desires to be with his converts.

Gal. 4:20.

THE LESSON

known of Him, are you really going to

turn to the barren practices of Judaism?"

By confronting them with the spiritual

poverty of legalism, he hoped to bring them

to their senses, and to wean them from "the

weak and beggarly elements."

3. Under Judaistic pressures, into

what unprofitable observances were

the Galatians slipping? Gal. 4:10.

Introduction

After sustained theological reasoning,

Paul changes the tone of his letter and

makes a personal appeal to his dear but

wayward congregations by reminding them

of the circumstances under which he first

preached the gospel to them. The earnest

tones of his entreaties make themslves

heard even through the written word. It is

apparent that the evangelist has a passion-

ate concern for those whom he has brought

to Christ. We shall do well to emulate his

example by similarly caring for those whom

we introduce to the Saviour.

The Backsliding Galatians

Because of their ignorance, in

what worship were the. Galatians

formerly engaged? Gal. 4:8.

Nara-Paul now addresses himself spe-

cifically to the Galatians and reminds them

of the time when they worshiped idols. He

does this with a view to discouraging them

from taking backward steps when they

have been led to serve the true God. He

does not condemn them for their earlier

idolatry, which was done in ignorance.

Compare Acts 17:30.

After their conversion, what

backward steps had the membe

rs in

Galatia taken? Gal. 4:9.

NOTE.-In genuine surprise the apostle

asks: "Having come to know God and be

NOTE.

-"The

Sabbath is different from

all the other feasts and holy convocations

(see vs. 37, 38) in that it originated at

creation (Gen. 2:1-3), whereas the annual

feasts and `sabbaths' had their origin with

the Jewish nation. The seventh-day Sab-

bath 'was made for man' (Mark 2:27), and

hence is of obligation for all men for-

ever; the annual feasts were made for the

Jews and ceased to be of obligation when

type met Antitype at the death of Christ

(Col. 2:16, 17). The seventh-day Sabbath

is incorporated in the law of God, the Ten

Commandments, His constitution for this

world. Because it was made before sin en-

tered, it will remain after sin is no more

(Isa. 66:22, 23). On the other hand, the

annual Jewish feasts were of only temporal,

local, ceremonial application, fitted to con-

ditions in Palestine, and could not be made

of worldwide application."-S.D

A. Bible

Commentary,

on Lev. 23:3.

The Anxious Apostle

4. What fear did Paul have re-

specting his Galatian converts? Gal.

4:11.

[

287

With what personal appeal did

the apostle then approach his back-

sliding people? Gal. 4:12.

NoTE.—For the Gentiles' sake Paul had

abandoned Judaism. Did it then make

sense for the Gentile Galatians to embrace

Jewish customs and to pin their hope's of

salvation upon them? Certainly not. Let

them follow Paul's pattern then, and be

model Gentile Christians.

The closing phrase of verse 12 is better

understood in conjunction with verses

13-15.

What had been Paul's physical

condition when he first preached to

the Galatians? Gal. 4:13.

"Paul had a bodily affliction; his eyesight

was bad. He thought that by earnest

prayer the difficulty might be removed. But

the Lord had His own purpose, and he

said to Paul, Speak to Me no more of this

matter. My grace is sufficient. It will en-

able you to bear the infirmity."—Ellen G.

White Comments,

S.D.A. Bible Commen-

tary,

vol. 6, p. 1107.

How had the Galatians reacted

to Paul's apparently unprepossessing

appearance? Gal. 4:14.

What would the converts have

gladly done for Paul? Gal. 4:15.

NOTE

.—When the gospel first came to

the Galatians they gladly embraced it and

experienced great happiness in their new-

found faith. In their joy they would have

done anything to help him who had brought

the message, even to the giving of their

eyes—an understandable gesture, in view of

the apostle's poor eyesight. It would seem,

however, that the new believers lost their

first rapture. Trust in salvation by works

cannot bring the joy felt by those who

believe in salvation by faith in Jesus, for

it rests on too flimsy a base—self!

The Dedicated Evangelist

How does the apostle make the

Galatians face up to the consistency

of his position? Gal. 4:16.

NorE.—Paul was no more their enemy

now than when he first brought them the

gospel. He was telling them the truth, as

he had always done. His "appeal . . . ap-

parently had a beneficial effect (cf. AA

388). The fact that the Galatians preserved

his letter testifies to the fact that they re-

sponded to his appeal and treasured it as

the instrument of their salvation. This fact

suggests their appreciation for his interest

in them and their acceptance of the truth

he again brought to their minds."—S.D.A.

Bible Commentary,

on Gal. 4:16.

10.

How does Paul unmask the

Judaizers' designs? Gal. 4:17.

NorE.—The Judaizing legalists were zeal-

ously seeking to win the Galatians to their

side, but from objectionable motives. They

put pressure on the Christians, asserting

that if they did not conform to Judaism

they would be lost. This led the Christians

to follow the Judaizers and to turn against

Paul.

11.

With what hint does the apos-

tle encourage the Galatians to con-

sistent Christian behavior? Gal. 4:18.

Nom—The teacher approved of his pu-

pils' being zealous, provided their zeal was

for a good cause, and that it was consist-

ently maintained even when he was absent

from them.

"My brother, you will meet with trials,

but hold fast your integrity. Never show

anything but a noble spirit. The heavenly

universe is watching the conflict. Satan is

watching, anxious to catch you off your

guard, anxious to see you acting impetu-

ously, that he may obtain the advantage

over you. Fight manfully the battle of the

Lord. Do just as Christ would do were He

in your

place."—Testimonies,

vol. 8, p. 132.

[ 29 )

12.

In what moving metaphors

does Paul illustrate his deep concern

for the Galatians? Gal. 4:19.

NoTE.—The Galatians' attitude had not

alienated Paul's affections from them. Like

a devoted and loving parent, he yearned

over them, willing to move heaven and

earth that the character of Christ might be

once more reproduced in their lives.

13.

How does Paul further express

his anxiety concerning the Galatians?

Gal. 4:20.

NoTE.—The faithful minister longs to be

by the side of his wavering congregation.

He could then winsomely persuade them of

their mistake, and woo them back to Christ.

As it is, he is perplexed about their attitude

and their condition. In his concern for his

flock, Paul is an example for all Christian

workers.

"What is a watchman for, unless it be to

watch for evil and give the warning? What

is a shepherd for, unless it be to watch for

every danger lest the sheep be harmed and

destroyed by wolves? What excuse could

a shepherd plead for suffering the flock to

stray from the true pasture, and be torn

and scattered and devoured by

wolves?"—

Testimonies, vol.

1, p. 314.

Questions for Meditation

Have I gone back to any of the sinful

ways I abandoned when I was converted?

Has God's love for me been in any

way in vain?

How does my love for souls compare

with that of Paul?

Lesson 9, for November 28, 1964

Slave or Free

MEMORY VERSE:

"But ye are

come unto Mount Zion, and unto the city of the living

God, the heavenly Jerusalem, and to an innumerable company of angels."

Heb. 12:22.

LESSON SCRIPTURE:

Galatians 4:21-31.

STUDY HELPS:

"Patriarchs and Prophets," pages 363-373; "Prophets and Kings,"

pages 367-374; "S.D.A. Bible Commentary."

AIM:

To find encouragement to be genuine children of God's promise.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

start learning memory verse.



❑

Check

Here

reading study helps.



❑

Wednesday: Questions 10-12; read

Sunday:



Introduction; questions 1-3.

❑

from study helps.

❑

Monday:



Questions

4-7.

❑

Thursday: Read study helps.

❑

Tuesday:



Questions 8, 9; begin

Friday:



Review entire lesson.

❑

Lesson Outline:

Introduction

I. Two Mothers, Two Sons

An abrupt question. Gal. 4:21.

Reference to Ishmael and Isaac.

Gal. 4:22.

Significant difference between the

two sons. Gal. 4:23.

II. Two Covenants

Description and interpretation of

Paul's illustration. Gal. 4:24, first

part.

[ 30 ]

Explanation of the first covenant.

Gal. 4:24 (last part), 25.

Identification of the other covenant.

Gal. 4:26.

Scriptural support for Paul's in-

terpretation. Gal. 4:27.

Ill. Two Children

Paul applies his teaching to the

Galatians. Gal. 4:28.

Enmity between the child of law

and the child of promise. Gal. 4:29,

first part.

10.

Persistence of the original enmity.

Gal. 4:29, last part.

11.

God's evaluation of the two cove-

nants. Gal. 4:30.

12.

Paul's conclusion from his study.

Gal. 4:31.

THE LESSON

Although we regard obedience to the

Ten Commandments as an important Chris-

tian duty, we must always remember that

the Decalogue cannot justify the sinner, the

transgressor of the law, for "the law can-

not in any way remove the guilt or par-

don the transgressor."—Selected

Messages,

b. 1, p. 213.

"It is the province of the law to con-

demn, but there is in it no power to

pardon or to redeem. It is ordained to life;

those who walk in harmony with its pre-

cepts will receive the reward of obedience.

But it brings bondage and death to those

who remain under its condemnation."—

Ibid.,

pp. 236, 237. The sinner's only hope,

therefore, is to turn in repentance to Christ,

his Redeemer from sin, and to receive par-

don, in place of condemnation for having

transgressed the law, and the enabling grace

to obey it today and tomorrow.

2. By which of Abraham's family

experiences did Paul illustrate his

teaching? Gal. 4:22.

Introduction

Our previous lesson saw Paul rest from

his intensely theological approach to the

Galatians' difficulties while he made a per-

sonal appeal on the basis of his ministry

among them. In this week's study, how-

ever, the apostle abruptly, even sternly, re-

sumes his theological argument. By way

of illustration, he again refers to Abraham,

but concentrates on the lessons to be

learned from the patriarch's two principal

sons, Ishmael and Isaac. Paul sees in them

the exemplars of two opposing ways of

spiritual life: Ishmael, the result of Abra-

ham's own effort to fulfill the Lord's de-

sign; Isaac, the fruitage of God's promise.

They symbolize the irreconcilable conflict

between justification by works and justi-

fication by faith.

Two Mothers, Two Sons

1. With what abrupt transition

does Paul return to his consideration

of law and faith? Gal. 4:21.

NoTE.—In verses 8 to 21 of this chapter

the apostle employs an intensely personal

approach to his wandering converts. Here,

without warning, he changes his tactics and

fires a sudden question at them. "Do you

who desire to be 'under law' know what

the law says?" The verses that follow show

that he has the Pentateuch in mind when

asking, "Do ye not hear the law?" since

he goes on to consider early patriarchal

history and not the Levitical code as on

several previous occasions.

NOTE.—"The

story related was a simple

fact of Jewish history, but Paul uses it in

an allegorical sense (v. 24) to show the dif-

ference between being in bondage to the

ceremonial system and enjoying the free-

dom that comes from faith in Jesus Christ.

. . . The false teachers had doubtless been

emphasizing the blessing of being sons of

Abraham. . . . Paul reminds the Galatians

that Abraham had two sons and that one

fell heir to the covenant promises while the

other did not (Gen. 17:19-21). Simply be-

ing 'sons' of Abraham was no guarantee of

receiving the covenant promises."—S.D.A.

Bible Commentary,

on Gal. 4:22.

What distinction between Abra-

ham's two sons does Paul stress? Gal.

4:23.

Two Covenants

How does Paul describe and in-

terpret his illustration? Gal. 4:24,

first part.

Num.—An allegory may be defined as a

description of one thing under the image of

another. In this case Paul sees deeper

meaning in the historical account of

Ishmael, Isaac, and their mothers: He sees

them as illustrating the differing natures of

the new and old covenants. One depended

for its fulfillment on the people's own ef-

forts, even as Ishmael came from Abra-

ham's own efforts to obtain an heir. The

other depended on the people's faith in the

Lord for salvation, even as Isaac was the

child of Abraham's faith in God's promise

to give him an heir.

Abraham's mistake was in relying on his

own efforts to accomplish God's purpose

for him. He "had accepted without ques-

tion the promise of a son, but he did not

wait for God to fulfill His word in His own

time and way. A delay was permitted, to

test his faith in the power of God; but he

failed to endure the trial. Thinking it im-

possible that a child should be given her

in her old age, Sarah suggested, as a plan

by which the divine purpose might be ful-

filled, that one of her handmaidens should be

taken by Abraham as a secondary wife."—

Patriarchs and Prophets,

page 145. Abra-

ham followed that suggestion, and had a

son by Hagar. Hence Ishmael "was born

after the flesh" (verse 29), that is, by de-

pendence solely on human effort instead of

by faith in God's promise and ability to do

for Abraham what he could not do for him-

self.

What explanation does the apos-

tle give of the first covenant? Gal.

4:24 (last part), 25.

NoTE.—In two steps Paul spans the gulf

that lay between Hagar and the Galatians.

He likens the Egyptian woman to Mount

Sinai, which he immediately compares to

Jerusalem or the Judaism whose zealots are

trying to draw the Galatian believers into

their fold. But, warns Paul, the Judaizers

and their dupes are slaves (to legalism) no

less surely than were Hagar and her chil-

dren in bondage.

By contrast, what is the position

of those who trust in the other cove-

nant? Gal. 4:26.

NOTE.—As old Jerusalem stood for salva-

tion by works, so the New, or heavenly, Je-

rusalem stands for righteousness by faith.

As the old city is depicted as the mother of

the legalists and all who trust in their own

efforts, so the celestial city is called "the

mother of us all," that is, of all Christians,

irrespective of racial origin, so long as they

trust in Christ for salvation.

What Scriptural promise does

Paul quote in support of his inter-

pretations? Gal. 4:27.

NOTE.—By this quotation from Isaiah

54:1, Paul claims that the Gentile Christian

church will have many more children or

members than will her rival, Judaism. Time

has proved the claim to be no empty boast.

The church that the Judaizers were trying

to undermine soon left far behind the

Jewish community, whether orthodox or

pseudo-Christian. Once again, however,

Paul expected his readers to remember that

this was due to no human merit but to

God's goodness, for the church's Maker was

the husband who provided her with chil-

dren.

Two Children

How does Paul directly apply

his interpretation to the experience of

his converts? Gal. 4:28.

NOTE.—"You cannot atone for your past

sins; you cannot change your heart and

make yourself holy. But God promises to

do all this for you through Christ. You

[32

believe

that promise. You confess your

sins and give yourself to God. You

will

serve Him. Just as surely as you do this,

God will fulfill His word to

you."—Steps to

Christ,

page 51.

What enmity had existed be-

tween the two principal sons of Abra-

ham? Gal. 4:29, first part.

NoTE.—The presence of Ishmael, "born

after the flesh," in Abraham's home, made

life difficult for Isaac, who "was born after

the Spirit," or, by promise. See Gen. 21:

8-11. In a wider sense, Ishmael's descend-

ants, the Arabs, have frequently persecuted

Isaac's people, the Jews.

10.

How was that enmity mani-

festing itself in the world of Paul and

the Galatians? Gal. 4:29, last part.

NOTE.—Those who listened to the reading

of Paul's epistle needed but little reminder

of the truth of the apostle's word: "Even

so it is now." They well knew what the

evangelist had suffered at the hands of the

Jews, and what they themselves would

have to bear if they resisted the blandish-

ments of the Judaizers. The children of the

flesh have ever persecuted the children of

faith, and will do so again today if their

teachings are not accepted.

11.

By what appeal to Abrahamic

history did the apostle establish God's

evaluation of the two covenants? Gal.

4:30.

NOTE.—"The solution of the problem that

faced the church in Galatia and elsewhere

was not to blend Judaism with Christian-

ity, but to 'cast out' the principle of Juda-

izing, together with all who promoted it.

Salvation by works is altogether incom-

patible with salvation by faith. . . . A

blend of the two is impossible, for once

faith is diluted by works it ceases to be

pure faith."—S.D.A.

Bible Commentary,

Gal. 4:30.



•

12.

What conclusion did Paul draw

from his allegorical interpretation of

the patriarchal story? Gal. 4:31.

NOTE.—"The spirit of bondage is engen-

dered by seeking to live in accordance with

legal religion, through striving to fulfill the

claims of the law in our own strength.

There is hope for us only as we come un-

der the Abrahamic covenant, which is the

covenant of grace by faith in Christ Jesus.

The gospel preached to Abraham, through

which he had hope, was the same gospel

that is preached to us today, through which

we have hope. Abraham looked unto Jesus,

who is also the Author and the Finisher of

our faith."—Ellen G. White Comments,

S.D.A. Bible Commentary,

vol. 6, p. 1077.

Questions for Meditation

Am I, like Abraham, wanting to live

by faith yet hindering God's plan by tak-

ing matters into my own hands?

In respect of legalism, am I slave or

free?

Is my faith in God's promise strong

enough to save me from my sin?

FOREIGN-LANGUAGE SABBATH-SCHOOL LESSON QUARTERLIES

The senior "Sabbath School Lesson Quarterly" is published in

the following foreign languages: Armenian, Chinese, Czech, Fin-

nish, French, German, Greek, Hungarian, Italian, Japanese, Nor-

wegian, Polish, Portuguese, Russian, Slovak, Spanish, Swedish,

Ukrainian, and Yugoslay. Write to the Pacific Press Publishing As-

sociation, Mountain View, California 94041, for any of these

quarterlies for the strangers within your gates.

Lesson 10, for December 5, 1964

Christian Liberty

MEMORY VERSE:

"For in Jesus Christ neither circumcision availeth anything, nor

uncircumcision; but faith which worketh by love." Gal. 5:6.

LESSON SCRIPTURE:

Galatians 5:1-12.

STUDY HELPS:

"The Desire of Ages," pages 497-505, 606-608; "Thoughts From

the Mount of Blessing," pages 45-52, 73-76 (old ed. pp. 73-85, 113-115);

"S.D.A. Bible Commentary."

AIM:

To help us enjoy true Christian liberty—freedom from sin, and freedom from

a crippling legalism.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

start learning memory verse.



❑

Check Here

reading study helps.



❑

Wednesday:



Questions 11-13; read

Sunday:



Introduction; questions 1-4.

❑

from study helps.

❑

Monday: Questions 5-7.

❑

Thursday:



Read study helps.

❑

Tuesday:



Questions 8-10; begin

Friday:



Review entire lesson.

❑

Lesson Outline:

Introduction

I. Legalism or Liberty?

A positive admonition. Gal. 5:1,

first part.

A negative plea. Gal. 5:1, last

part.

The incompatibility of Christ and

legalism. Gal. 5:2.

Legalists undertake a burdensome

task. Gal. 5:3.

II. Righteousness by Faith

The unchristian position of those

who attempt justification by law.

Gal. 5:4.

The Christian hopes for righteous-

ness by faith Gal. 5:5.

The only quality that counts with

Christ. Gal. 5:6.

III. Dangerous Leaven

Early promise not fulfilled. Gal.

5:7.

False teaching did not originate

with Paul. Gal. 5:8.

10.

Danger of growing apostasy. Gal.

5:9.

11.

Paul believes that Galatians will re-

main loyal, and the Judaizers will

be punished. Gal. 5:10.

12.

Paul's own sufferings testify to the

soundness of his doctrine. Gal. 5:11.

13.

The false teachers indicted. Gal.

5:12.

THE LESSON

Introduction

In chapter 4, verses 21-31, Paul contrasted

the child of flesh with the child of faith

and established the superiority of the sec-

ond, especially with regard to its spiritual

freedom. In the passage chosen for this

week's study, the apostle extends that

theme. He shows that those who asserted

the necessity of observing a part of the

ritual law obliged themselves to observe it

all; while Christians, depending on righ-

[ 34 j

teousness by faith, are free from all such

obligations because they live "in Jesus

Christ." A further contrast emerges from

considering the ministries of false teachers

and himself. The persecutions endured by

Paul bear effective witness to the truth of

his teachings.

Legalism or Liberty?

On the basis of his conclusions

concerning Christian freedom, what

positive admonition does Paul give

the Galatians? Gal. 5:1, first part.

NOTE.—"Paul pleaded with those who

had once known in their lives the power

of God, to return to their first love of

gospel truth. With unanswerable arguments

he set before them their privilege of be-

coming free men and women in Christ,

through whose atoning grace all who make

full surrender are clothed with the robe of

His righteousness."—The

Acts of the Apos-

tles,

page 388.

What earnest, negative plea does

the apostle make to the believers? Gal.

5:1, last part.

Nom.—Paul had no doubt as to the

nature of the teaching to which the Gala-

tians were exposed: It condemned them to

slavery on the treadmill of attempting

salvation by works. He longed to rescue

them from this fatal course.

How compatible are legalism

and Christ? Gal. 5:2.

Nom.—The legalists maintained that the

Jewish rite of circumcision was still es-

sential for salvation. Paul believed that the

rite was but part of a temporary code that

was rendered unnecessary by the saving

ministry of Christ. To insist, then, on the

need for circumcision was to deny the ef-

ficacy of the Saviour's work.

To what burdensome task do

legalists commit themselves? Gal. 5:3.

NOTE.—"But the law provides for no

selectivity—it is either all or none. One

who accepted circumcision [as a step

toward salvation] thereby expressed be-

lief in the whole system and agreed to

submit to all its demands."—S.D.A.

Bible

Commentary,

on Gal. 5:3.

Righteousness by Faith

What is the position of the

Christian who attempts to be justi-

fied by law keeping? Gal. 5:4.

NOTE.—"The only way in which he [the

sinner] can attain to righteousness is

through faith. By faith he can bring to

God the merits of Christ, and the Lord

places the obedience of His Son to the

sinner's account. Christ's righteousness is

accepted in place of man's failure, and God

receives, pardons, justifies, the repentant,

believing soul, treats him as though he

were righteous, and loves him as He loves

His Son. This is how faith is accounted

righteousness; and the pardoned soul goes

on from grace to grace, from light to a

greater

light."—Selected Messages,

b. 1,

p. 367.

What hope does the true Chris

tian cherish? Gal. 5:5.

NOTE.—"While the law is holy, the Jews

could not attain righteousness by their own

efforts to keep the law. The disciples of

Christ must obtain righteousness of a dif-

ferent character from that of the Pharisees,

if they would enter the kingdom of heaven.

God offered them, in His Son, the per-

fect righteousness of the law. If they would

open their hearts fully to receive Christ,

then the very life of God, His love, would

dwell in them, transforming them into His

own likeness; and thus through God's free

gift they would possess the righteousness

which the law requires."—Thoughts

From

the Mount of Blessing,

pages 54, 55.

What is it that "avails" with

Jesus Christ? Gal. 5:6.

[ 35 ]

"Let the Sabbath school les-

son be learned, not by a

hasty glance at the lesson

scripture on Sabbath morn-

ing, but by careful study for

the next week on Sabbath

afternoon, with daily review

or illustration during the

week. Thus the lesson will

become fixed in the memory,

a treasure never to be wholly

lost."—Counsels on Sabbath

School Work,

page 43.

NOTE.—"In no sense does Paul condemn

those who have been circumcised; he sim-

ply warns that when a person is 'in Jesus

Christ' it makes no difference whether he is

circumcised. The decisive factor is faith.

Circumcision itself is a matter of indiffer-

ence to Christians, so far as anything be-

yond the physical aspect is concerned, but

with the supposed religious value of the rite

and the concept of works-righteousness it

connotes, Christianity is unalterably at

war."—S.D.A. Bible Commentary,

on Gal.

5:6.

Dangerous Leaven

After acknowledging the Gala-

tians' early attainments, what factual

inquiry does Paul make? Gal. 5:7.

NOTE.—Paul, ever willing to give credit

where it may be deserved, acknowledges

the good beginning the believers had made,

but obliges them to recognize that they

have been led astray by false teachers.

To what firm conclusion does

the apostle come concerning the ori-

gin of the Galatian heresy? Gal. 5:8.

NOTE.—The phrase, "him that calleth

you," may refer either to Paul who took

the gospel to Galatia, or to God who

worked through Paul. Many modern trans-

lations prefer to apply it to God.

10.

How does Paul assess the dan-

ger arising from the experience of the

Galatians? Gal. 5:9.

Nom—As a small amount of yeast will

affect a large amount of dough, so the per-

nicious teachings of a few Judaizers were

capable of leading a whole church astray.

11.

What confidence does the apos-

tle cherish concerning his flock, and

what certainty respecting the Juda-

izers? Gal. 5:10.

NOTE.—Paul knew his converts, and had

faith that their good judgment would tri-

umph over wrong teachings. Just

surely

he believed that any who attempted to dis-

tort the Christian faith would meet just

punishment.

12.

What pertinent question bear-

ing on his own experience does Paul

pose to the Galatians? Gal. 5:11.

NOTE .—It would appear that some

claimed that Paul favored the rite of cir-

cumcision, probably because he had led

Timothy to submit to it. Acts 16:1, 3. The

apostle disposes of that misconstruction,

however, by asking why he still was per-

secuted by the Jews if he supported circum-

cision and other legal requirements. His

record gave the lie to his detractors.

13.

What extreme course does Paul

suggest the legalists might as well

take? Gal. 5:12.

Nom—Paul is not here calling down a

terrible punishment upon those who are

misdirecting the Galatians, but is simply

pointing out that if they insist on circum-

cision, they might as well go still further

and mutilate themselves after the manner

of some heathen priests of their day.

f 36 ]

Questions for Meditation

1. Am I standing fast in Christian lib-

erty, or am I attempting to achieve justi-

fication by works?

What part does love-producing faith

play in my life?

If Paul knew me, how confident would

he be of my religious integrity?

Lesson 11, for December 12, 1964

The Spirit-Controlled Life

MEMORY VERSE:

"The fruit of the Spirit is love, joy, peace, long-suffering, gentle-

ness, goodness, faith, meekness, temperance: against such there is no law."

Gal. 5:22, 23.

LESSON SCRIPTURE:

Galatians 5:13-26.

STUDY HELPS:

"Christ's Object Lessons," pages 62-75 (1923 ed., pp. 61-73); "Steps

to Christ," chapter, "The Test of Discipleship;" "S.D.A. Bible Commentary."

AIM:

To encourage us to develop Spirit-controlled lives.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: General survey;

start learning memory verse.

❑

Sunday: Introduction; questions 1-3.

❑

Monday: Questions 4-6.



❑

Tuesday: Questions 7-10.



❑

Check Here

Wednesday: Questions 11-13; begin

reading study helps.



❑

Thursday: Read study helps.



❑

Friday: Review entire lesson.



❑

Lesson Outline:

Introduction

I. Law Fulfilled in Love

The right use of Christian liberty.

Gal. 5:13.

Inspired summary of the law. Gal.

5:14.

The danger of contentiousness. Gal.

5:15.

II. Flesh Against Spirit

Walk in the Spirit and sin not.

Gal. 5:16.

Conflict between flesh and Spirit.

Gal. 5:17.

Led by the Spirit, free from law.

Gal. 5:18.

III. Works of the Flesh, Fruit of the

Spirit

Works of flesh. Gal. 5:19, 20, 21,

first part.

No hope for carnal man to enter

the kingdom. Gal. 5:21, last part.

Fruit of the Spirit. Gal. 5:22, 23,

first part.

10.

No law against a Spirit-controlled

life. Gal. 5:23, last part.

IV. The Consistent Christian

11.

The Christian way with carnal de-

sires. Gal. 5:24.

12.

Appeal for practice to harmonize

with profession. Gal. 5:25.

13.

Simple application of the appeal.

Gal. 5:26.

THE LESSON

Introduction



logical. But none knew better than he the

close, almost inseparable connection be-

Until this point in his letter, Paul's main tween theology and conduct. It is not sur-

concern with the Galatians has been theo- prising, therefore, to find him turning to

[ 37 ]

the fruitage that Judaizing influence was

bearing in the lives of his friends. That

influence was harmful. The Galatians were

becoming forgetful of Christ's law of love,

were tending to be contentious, and were

allowing immorality to creep in among

them. In view of the meticulous claims

of the false teachers concerning observance

of law, this was ironical, but such is the

devil's way of destroying his captives—his

ways are the ways of death.

As a challenge to the destructive influ-

ence of the Judaizers Paul holds high the

standards set by the Holy Spirit. These

are the standards to which we should

aspire.

Law Fulfilled in Love

What appeal does Paul make

for the right use of Christian liberty?

Gal. 5:13.

NOTE.—"Liberty is not to be confused

with license. True love for God leads one

to seek to understand and do the will of

God. God's love and grace do not release

a man from loyalty and obedience to Him.

. . . The 'liberty' of which Paul speaks is

freedom from 'bondage' to the ceremonial

system. . . . Freedom is a safe possession

only where there is self-control to balance

it. God sets men free from sin and then

works in them 'to will and to do of His

good pleasure.'

"—S.D.A. Bible Commen-

tary,

on Gal. 5:13.

In what one word is the law

summarized? Gal. 5:14. Compare

Matt. 22:36-40; Rom. 13:8-10; 1 Cor.

13:4-7.

NOTE.—The Galatians, echoing the senti-

ments of the Judaizers, have been pressing

the claims of the law, while their conduct

has been contrary to its spirit. The apostle

therefore stresses what Christ had already

taught—that the exercise of Christian love

fulfills the requirements of the law. Al-

though he mentions only the second of

the great commandments (Matt. 22:36-40),

since that covers the subject with which

he is dealing, the apostle leaves no doubt

that he also supports the first, which sum-

marizes the first four of the Ten Command-

ments.

If the Galatians failed to exer-

cise love toward one another, what

probably would be their end? Gal.

5:15.

NozE.—Paul "sought to impress upon his

brethren the importance of trying to help

one another in love. He declared that all

the requirements of the law setting forth

our duty to our fellowmen are fulfilled in

love to one another. He warned them that

if they indulged hatred and strife, dividing

into parties, and like the brutes biting and

devouring one another, they would bring

upon themselves present unhappiness and

future ruin. There was but one way to

prevent these terrible evils and that was,

as the apostle enjoined upon them, to 'walk

in the Spirit.'

"—Testimonies, vol.

5, p. 243.

Flesh Against Spirit

What conduct will guarantee

freedom from sin? Gal. 5:16.

NOTE.—"When one is fully emptied of

self, when every false god is cast out of

the soul, the vacuum is filled by the in-

flowing of the Spirit of Christ. Such a one

has the faith that purifies the soul from

defilement. He is conformed to the Spirit,

and he minds the things of the Spirit. He

has no confidence in self. Christ is all and

lin

all."—Gospel Workers,

page 287.

What conflict exists between

flesh and Spirit? Gal. 5:17.

NOTE.—"The life of the Christian is not

all smooth. He has stern conflicts to meet.

Severe temptations assail him. 'The flesh

lusteth against the Spirit, and the Spirit

against the flesh.' The nearer we come to

the close of this earth's history, the more

delusive and ensnaring will be the attacks

of the enemy. His attacks will grow fiercer

and more frequent. Those who resist light

[ 38

]

"Many who excuse them-

selves from Christian effort

plead their inability for the

work. But did God make

them so incapable? No,

never. This inability has

been produced by their own

inactivity and perpetuated by

their deliberate choice."—

Christ's Object Lessons,

page

365.

and truth will become more hardened and

unimpressible, and more bitter against those

who love God and keep His command-

ments."—Ellen G. White Comments,

S.D.A.

Bible Commentary,

vol. 6, p.

1111.

What relation to law is enjoyed

by one whose life is Spirit-controlled?

Gal. 5:18.

NoTE.—The absence of the definite article

in the Greek shows that Paul is once again

referring to the ceremonial system rather

than the moral law. Those who are guided

by the Holy Spirit will not be subject to

legalism, and will not attempt salvation by

works.

Works of the Flesh,

Fruit of the Spirit

What sins does Paul list as

"works of the flesh"? Gal. 5:19, 20,

21, first part.

other that have caused the fearful degener-

acy of our race, and the weight of disease

and misery with which the world is cursed.

Men may succeed in concealing their trans-

gression from their fellowmen, but they will

no less surely reap the result, in suffering,

disease, imbecility, or

death."—Patriarchs

and Prophets,

pages 461.

What hope does carnal man,

who practices the works of the flesh,

have of entering the kingdom? Gal.

5:21, last part.

Name "the fruit of the Spirit"

as listed by Paul. Gal. 5:22, 23, first

part.

NoTE.—"Attention may be called to the

fact that the word 'fruit' is in the singular,

whereas the word 'works' (v. 19) is plural.

There is but one 'fruit of the Spirit,' and

that one fruit includes all of the Christian

graces enumerated in vs. 22, 23. In other

words, all of these graces are to be present

in the life of the Christian, and it cannot be

said that he is bearing the 'fruit of the

Spirit' if any one is missing. On the other

hand, there are many different forms in

which evil may manifest itself, and it is

necessary for only one of the evil traits

listed in vs. 19-21 to be present in the life

for a man to be classified with those who

produce the 'works of the flesh.'

"—S.D.A.

Bible Commentary,

on Gal. 5:22.

10.

What is the relationship of law

to the Spirit-controlled life? Gal. 5:

23, last part. Compare verse 18.

The Consistent Christian

NoTE.—This is not a complete list of the

harvest reaped by the indulgence of man's

carnal or lower nature, but is probably a

selection based on the weaknesses that were

appearing among the Galatian believers.

And what a fearful list it isl

"Nature has affixed terrible penalities to

these crimes—penalties which, sooner or la-

ter, will be inflicted upon every trans-

gressor. It is these sins more than any

11. What has the true Christian

done with his natural inclinations?

Gal. 5:24.

NOTE.-"I

speak to our people. If you

draw close to Jesus and seek to adorn

your profession by a well-ordered life and

godly conversation, your feet will be kept

from straying into forbidden paths. If you

will only watch, continually watch unto

prayer, if you will do everything as if you

were in the immediate presence of God, you

will be saved from yielding to temptation,

and may hope to be kept pure, spotless,

and undefiled to the last. . . . If Christ be

within us, we shall crucify the flesh with

the affections and

lusts."—Testimonies, vol.

5, p. 148.

12. What appeal does Paul make

for agreement between profession and

practice? Gal. 5:25.

love of Jesus, that you may honor your

Redeemer and do the work that He has ap-

pointed for you to do. How little you

know of the heart trials of poor souls who

have been bound in the chains of darkness

and who lack resolution and moral power.

Strive to understand the weakness of oth-

ers. Help the needy, crucify self, and let

Jesus take possession of your soul, in order

that you may carry out the principles of

truth in your daily life. Then will you be,

as never before, a blessing to the church

and to all those with whom you come in

contact."—Testimonies,

vol. 4, pp. 133, 134.

Questions for Meditation

13. What further practical applica-

tion does the apostle make of his

spiritual counsel? Gal. 5:26.

NorE.—"Be courteous, tenderhearted, for-

giving toward others. Let self sink in the

Am I fulfilling the law in my relation-

ship with my neighbors?

Who is winning the war in my life—

Christ or Satan?

How many of the qualities listed as

the "fruit of the Spirit" are lacking in my

life?

Lesson 12, for December 19, 1964

True Christianity

MEMORY VERSE: "But God forbid that I should glory, save in the cross of our Lord

Jesus Christ, by whom the world is crucified unto me, and I unto the world."

Gal. 6:14.

LESSON SCRIPTURE: Galatians 6:1-18.

STUDY HELPS: "The Ministry of Healing," pages 482-502; "Steps to Christ," chap-

ter, "The Work and the Life;" "S.D.A. Bible Commentary."

AIM: To persuade us, by a study of Paul's counsel and his example, to put the

principles of Christ's teaching into practice in our lives.

DAILY STUDY ASSIGNMENT AND RECORD



Check

Here



Check Here

Tuesday: Questions 7-10.



Sabbath afternoon: General survey;



Wednesday: Questions 11-13;



start learning memory verse.

❑



read study helps.



Sunday: Introduction; questions 1-3.

❑



Thursday: Read study helps.

Monday: Questions 4-6.



❑



Friday: Review entire lesson.

[40

Lesson Outline:

Introduction

I. The Law of Christ

The Christian attitude toward those

who fall. Gal. 6 : 1.

One way to fulfill the law of Christ.

Gal. 6:2.

Examine self rather than others.

Gal. 6:3-5.

II.

Sowing, Reaping, Helping

Correct relationship between the

learner and his teacher. Gal. 6:6.

Sowing and reaping. Gal. 6:7, 8.

Persistence in well doing, especially

toward fellow Christians. Gal. 6:9,

10.

Ill. The Christian's Glory

Paul's handwritten message. Gal.

6:11.

Exposure of the Judaizers' motives.

Gal. 6:12, 13.

The sole object of Paul's pride,

Gal. 6:14.

10.

The importance of re-creation in

Christian reckoning. Gal. 6:15.

IV. Benediction

11.

Paul's wish for those who walk the

Christian way. Gal. 6:16.

12.

The conclusion of Paul's discussion.

Gal. 6:17.

13.

Benediction upon the Galatians.

Gal. 6:18.

THE LESSON

Introduction

As in so many of his epistles, Paul con-

cludes on a more intimate note than those

that have been struck in the body of the

letter. Although the intensely personal

touch of Romans 16, 1 Corinthians 16,

Philippians 4, and Colossians 4 is lacking,

there is some relaxing of the theological

tension to bring the epistle to a peaceful

close. Even so, the controversial character

of the letter peeps through, and the writer

authoritatively disposes of the teachers

who have been misleading his flock. Inter-

mingled with argument, however, there is

much excellent counsel that is as valid now

as the day when it was written; and before

the close we are given, in verse 14, one of

those peerless confessions that enrich the

pages of the already incomparable epistle.

Careful, prayerful study of this closing

chapter will greatly bless the student.

The Law of Christ

1. How should a Christian act

toward one who has fallen into temp-

tation? Gal. 6:1.

Non.-The legalism to which the Gala-

tians were yielding probably made them

harshly censorious. The apostle, therefore,

urges them to help the erring in a humble,

gentle manner.

"The word here translated 'restore'

means to put in joint, as a dislocated bone.

How suggestive the figure! He who falls

into error or sin is thrown out of relation

to everything about him. He may realize

his error, and be filled with remorse; but

he cannot recover himself. He is in con-

fusion and perplexity, worsted and helpless.

He is to be reclaimed, healed, reestablished."

-Education,

page 113.

2. What is one way in which a

Christian can fulfill the law of Christ?

Gal. 6:2.

NOTE.

-"The

law of Christ" must here

refer primarily to the law or principles that

governed the Saviour's life and constituted

His teachings-the law of love that inspired

His life of unselfish, sacrificial service. That

law can also be identified in terms of an

ideal fulfillment of the Ten Commandments.

"The first four of the Ten Command-

ments are summed up in the one great

precept, 'Thou shalt love the Lord thy God

with all thy heart.' The last six are in-

cluded in the other, 'Thou shalt love thy

neighbor as thyself.' Both these command-

ments are an expression of the principle of

[ 41]

love. The first cannot be kept and the sec-

ond broken, nor can the second be kept

while the first is broken. When God has

His rightful place on the throne of the

heart, the right place will be given to our

neighbor. We shall love him as ourselves.

And' only as we love God supremely is it

possible to love our neighbor impartially.

"And since all the commandments are

summed up in love to God and man, it

follows that not one precept can be broken

without violating this principle. Thus Christ

taught His hearers that the law of God is

not so many separate precepts, some of

which are of great importance, while others

are of small importance and may with im-

punity be ignored. Our Lord presents the

first four and the last six commandments

as a divine whole, and teaches that love to

God will be shown by obedience to all His

commandments."—The

Desire of Ages,

page

607.

How does Paul encourage all to

examine their own lives? Gal. 6:3-5.

NOTE.—"We cannot retain self and yet

enter the kingdom of God. If we ever at-

tain unto holiness, it will be through re-

nunciation of self and the reception of the

mind of Christ. Pride and self-sufficiency

must be

crucified."—Thoughts From the

Mount of Blessing,

page 143.

There is no contradiction between Paul's

admonitions in verses 2 and 5, for different

Greek words are used for "burdens" in

verse 2 and "burden" in verse 5. The first

refers to a load that may be shared, whereas

the second has reference to a load that it

is one's inescapable duty to carry. We

should offer to help carry the first and not

try to escape bearing the second.

Sowing, Reaping, Helping

What relationship should the

Christian assume toward his spiritual

teacher? Gal. 6:6.

NOTE.—There are at least two possible

interpretations of this verse. The first, and

that adopted by many translators, bids the

pupil share material blessings with his

teacher. The second bids him share with

his teacher "all good things" that he has

been taught. The first seems the less

strained interpretation, while the second is

possibly less of an intrusion on Paul's line

of thought.

What does the apostle teach con-

cerning the future harvest accruing

from our present conduct? Gal. 6:7, 8.

Nora.—"By the laws of God in nature,

effect follows cause with unvarying cer-

tainty. The reaping testifies to the sowing.

Here no pretense is tolerated. Men may de-

ceive their fellowmen and may receive

praise and compensation for service which

they have not rendered. But in nature

there can be no deception. On the unfaith-

ful husbandman the harvest passes sentence

of condemnation. And in the highest sense

this is true also in the spiritual realm. . . .

Selfishness, self-love, self-esteem, self-in-

dulgence, reproduce themselves, and the end

is wretchedness and ruin. . . . Love, sym-

pathy, and kindness yield fruitage of bless-

ing, a harvest that is imperishable."—Edu-

cation,

pages 108, 109.

What general exhortation and

particular counsel does Paul give to

Christians? Gal. 6:9, 10.

NOTE.—"Good deeds are the fruit that

Christ requires us to bear: kind words,

deeds of benevolence, of tender regard for

the poor, the needy, the afflicted. When

hearts sympathize with hearts burdened

with discouragement and grief, when the

hand dispenses to the needy, when the

naked are clothed, the stranger made wel-

come to a seat in your parlor and a place

in your heart, angels are coming very near,

and an answering strain is responded to in

heaven. Every act of justice, mercy, and

benevolence makes melody in heaven."—

Testimonies, vol.

2, p. 25.

The Christian's Glory

With what personal reference

does the apostle interrupt his address?

Gal. 6:11.

[ 42 ]

"If they could do some great

thing, how gladly would

they undertake it; but be-

cause they can serve only in

little things, they think

themselves justified in doing

nothing."—Christ's

Object

Lessons,

page 355.

NoTE.—Most of Paul's epistles were dic-

tated to a scribe or amanuensis, but he

sometimes added a brief message in his

own hand which assured his readers that

the letter was genuine. It is not clear if

this reference in Galatians was to serve

such a purpose, or if it implied, as is un-

likely, that the whole letter was written by

the apostle.

The words "how large a latter," or "with

what large letters" (R.S.V.), have been

taken by many commentators to be a refer-

ence to Paul's inability to write normally

owing to poor eyesight. Others have con-

jectured that his hands had been crippled

by ill treatment. Whatever the correct

interpretation, the somewhat pathetic note

must surely have touched the Galatian

hearts.

In a final reference to the Juda-

izers, how does Paul lay bare their

motives? Gal. 6.12, 13.

NOTE.—The apostle discovers two main

motives in the activities of the false teach-

ers. The first concerned a natural desire to

escape persecution. If they were busy per-

suading Christians to observe the Jewish

ceremonial law, especially respecting cir-

cumcision, they would hardly be troubled

by the Jews who persecuted Paul and his

faithful converts. The second arose from

their desire to boast of the number of those

they had turned from "Paul's gospel" to

their own distorted version of Christianity.

What does Paul determine to

make the sole object of his pride? Gal.

6:14.

NOTE.—Paul's glorying in the cross of

Christ stands in bold contrast to the Juda-

izers' boasting of those they had won from

his influence.

"Through the cross we learn that the

heavenly Father loves us with a love that is

infinite. Can we wonder that Paul ex-

claimed, 'God forbid that I should glory,

save in the cross of our Lord Jesus Christ'?

Galatians 6:14. It is our privilege also to

glory in the cross, our privilege to give our-

selves wholly to Him who gave Himself for

us. Then, with the light that streams from

Calvary shining in our faces, we may go

forth to reveal this light to those in dark-

ness."—The Acts of the Apostles,

page 210.

10.

On what aspect of religion does

Christian reckoning place prime

value? Gal. 6:15.

NOTE.—With this declaration Paul vir-

tually dismisses the whole topic that has

caused the Galatians so much trouble.

Either observance of the law of circumci-

sion, or the deliberate nonobservance of its

requirements, is devoid of religious signifi-

cance in the eyes of Christ. The Master

looks to see if His professed follower has

been born again and has become a new

creature (or, a new creation).

Benediction

11.

What is the apostle's wish for

those who follow the Christian way

of life? Gal. 6:16.

NoTE.—In this verse he describes those

who accept his concept of the gospel as

"the Israel of God," thereby contradicting

the troublemakers who were maintaining

that only those who conformed to Jewish

ceremonial rites could claim that title.

12.

How does Paul bring an end to

his long treatment of the science

justification? Gal. 6:17.

NOTE.—With great patience and masterly

reasoning the apostle has dealt with the

[

431

perplexities that so sorely troubled the

churches in Galatia. But he has said

enough. Little would be gained by pro-

longing the discussion. He closes the topic.

He can do so with authority since on his

own body he bears the

stigmata,

or brand-

ing marks, gained from the many sufferings

he had endured in Christ's service.

13. With what courteous benedic-

tion does Paul conclude his letter to

the Galatian Christians? Gal. 6:18.

NOTE.-The warmhearted apostle wishes

his troubled brethren the gift of grace from

the One whom they were in danger of

denying. It is comforting to know that his

earnest pleadings were not in vain. "The

Holy Spirit wrought with mighty power,

and many whose feet had wandered into

strange paths, returned to their former

faith in the gospel. Henceforth they were

steadfast in the liberty wherewith Christ

had made them free."-The

Acts of the

Apostles,

page 388.

Questions for Meditation

Do I help or hinder those who stumble

by the way?

What harvest may I expect from the

seed I have sown in my life?

Do I truly glory in the cross of my

Lord Jesus Christ?

Lesson 13, for December 26, 1964

Summary

MEMORY VERSE:

Review of all the memory verses for the quarter.

LESSON SCRIPTURE:

Rapidly review the entire epistle to the Galatians and try to

outline its contents and grasp its main message.

AIM:

To review Paul's purpose in writing the epistle and to apply his teaching and

counsel to our own lives.

DAILY STUDY ASSIGNMENT AND RECORD

Check Here

Sabbath afternoon: Review the

historical setting as given in the

book of Acts.



❑

Sunday: Chapter 1.



❑

Monday: Chapter 2.



❑

Tuesday: Chapter 3.

Wednesday: Chapter 4.

Thursday: Chapter 5.

Friday: Chapter 6.

Check Here

Lesson Outline:

Introduction

I. The Historical Setting

1. Jews and Gentiles. Acts 15:1, 5,

10, 11, 19, 20.

2. Paul and his gospel. Gal. 1:6-8,

11, 12.

3. From persecutor to preacher. Gal.

1:13-24.

4. Struggle against legalism. Gal.

2:1-13.

II. Justified Through Christ

Justification by faith, not works.

Gal. 2:14-18; 3:2, 3.

The just live by faith. Gal. 3:5-22.

Heirs according to the promise.

Gal. 3:23 to 4:7.

Paul, the ardent evangelist. Gal.

4:8-20.

III. Freedom in Christ

Slave or free? Gal. 4:22-31.

10.

Christian liberty. Gal. 5:1-5, 13.

11.

Spirit-controlled life. Gal. 5:16-25.

12.

True Christianity. Gal. 6:1-10.

[44

]

THE LESSON

Introduction



Justified Through Christ

During this quarter we have studied the

Epistle of Paul to the Galatians. In this

lesson we will stand back and look at the

letter as a whole, endeavoring to summarize

its powerfully delivered message, in order

that we may have a clear outline of it in

our own minds. This review, or summary,

however, should serve a still more impor-

tant purpose—it should lead us to embrace

the inspired message for our own use, so

that God's Word may fulfill its design in

our experience and not merely in that of

the Galatian believers. Inasmuch as we are

reviewing the lessons of the past twelve

Sabbaths, the answers to the questions in

this thirteenth lesson must be brief, assum-

ing that we have already acquired a more

detailed understanding of the epistle in the

previous lessons. The questions in this les-

son are designed to call forth some of the

most salient lessons learned during the

quarter and to make suggestions for apply-

ing them to our own religious experience.

What was the fundamental dif-

ference between the message taught

by the Judaizers and that taught by

Paul? Gal. 2:14-18; 3:2, 3.

Why does justification come by

•

faith in Christ and not by works?

Was this doctrine known among

God's people before Christ's first ad-

vent? Gal. 3:5-22.

7. In what sense did the religious

system given by God to Israel serve

as a schoolmaster to lead men to

Christ? How long was Israel to live

under such tutorship? Gal. 3:23 to

4:7.

The Historical Setting

What was the question at issue

in Galatia, and what official stand had

the Christian church previously taken

concerning it? Acts 15:1, 5, 6, 10, 11,

19, 20.

What effect had the teachings of

the Judaizers had upon the Galatian

believers in their relationship to the

gospel message preached by Paul?

Gal. 1:6-8, 11, 12.

How well qualified was Paul to

discuss the fundamentals of Judaism?

Why did he abandon it? Gal. 1:13-24.

What previous experiences had

Paul, as a gospel minister, had with

the question that now troubled the

Galatian churches? Gal. 2:1-13.

8. How zealous was Paul in his

concern for the spiritual well-being of

the Galatian believers? How faith-

fully does God expect the shepherds

to guard His flock against wolves?

Gal. 4:8-20. Compare Acts 20:28-31.

"We shall individually be

held responsible for doing

one jot less than we have

ability to do. . . . He would

not have us conjecture as to

the success of our honest en-

deavors. Not once should we

even think of failure. We

are to cooperate with One

who knows no failure."—

Christ's Object Lessons,

page

363.

[ 45 ]

Freedom in Christ



Questions for Meditation

What lesson is taught by means

of the allegory of Hagar and Ishmael

versus Sarah and Isaac? Gal. 4:22-31.

10.

In what sense is a Christian

free insofar as his responsibilities are

concerned? Gal. 5:1-5, 13.

11.

Why are the fruits of the flesh

and those of the Spirit so fundamen-

tally different? Why do we need to

be led by the Holy Spirit, if we have

been justified by faith in Christ? Gal.

5:16-25.

12.

In what spirit should the be-

liever be his brother's keeper? What

is the difference between sowing to

the flesh and reaping of the flesh, and

sowing to and reaping of the Spirit?

Gal. 6:1-10.

Is it true, as some say,

that Seventh-

day Adventists are "Judaizers" and "legal-

ists" because we teach that Christians ought

to obey the Ten Commandments, including

the fourth? If not, why not?

Is the man who abstains from murder,

adultery, theft, and false witness, which are

prohibited by the sixth, seventh, eighth, and

ninth commandments, any less a legalist

than a man who observes the seventh-day

Sabbath required by the fourth command-

ment?

What does it mean to "fulfill the law

of Christ" (Gal. 6:2) ?

Is a person saved by grace thereby re-

leased from the duty to order his life

in harmony with God's revealed will be-

cause of a heart moved by love for Christ?

"The Sabbath school work is

important, and all who are

interested in the truth should

endeavor to make it prosper.

ous."—Counsels on Sabbath

School Work,

page 9.

The senior Sabbath school lessons, slightly condensed, are published

each quarter in Braille and supplied free to the blind upon request. Ad-

dress: Christian Record Braille Foundation, Inc., 4444 South 52d Street,

Lincoln, Nebraska 68516.

Tape-recorded mission appeals for the Thirteenth Sabbath Offering

overflow projects are available for offering promotion in the Sabbath

school. Two seven-minute stories for only $2. Order through your Book

and Bible House.

[ 46 ]

THIRTEENTH SABBATH OFFERING

December 19, 1964

NORTHERN EUROPEAN DIVISION

True, the Northern European Division is a home base, from which

missionaries have gone out to many parts of the world field. Why,

then, should we give an overflow from the Thirteenth Sabbath Offer-

ing to this division? Because the Northern European Division has two

mission fields in Africa for which it is responsible—Ethiopia and the

West African Union—with a total population of 82,860,730. With this

great multitude of people, it is easy to understand that the calls for help

are many and urgent.

To read the list of countries that make up the West African Union

Mission, it sounds as though one were reading the daily newspaper,

for these are some of the emerging nations of Africa that are frequently

in the news today. We cannot answer all their needs, but this quarter

our Sabbath school members around the world will have the privilege

of contributing toward three specific projects; namely, a girls' dormitory

at our Ede secondary school in West Nigeria, a boys' dormitory for

our college in West Nigeria, and a leprosarium in Sierra Leone.

On December 19, or December 26, on whichever date the Thirteenth

Sabbath Offering is taken in your Sabbath school, won't you give a

really sacrificial offering in the name of the Christ child, while the way

is still open for us to give to these needy mission fields of West Africa?

Lessons for the First Quarter of 1965

Sabbath school members who have failed to receive a senior

Lesson Quarterly

for the first quarter of 1965 will be helped by the following outline in studying the

first lesson. The title of the lessons for the quarter is "Fundamentals of Christian

Living." The title of the first lesson is "God Is Fitting Men for His Eternal King-

dom." The memory verse is 2 Peter 3:11. The study helps are

The

Great Contro-

versy,

pages 647-659 (1950 ed., pp. 637-643) ;

Christ's Object Lessons

pages 285,

426-429 (1923 ed., pp. 283, 416-419). The texts to be studied are:

Ques. 1. Matt. 6:33 ; 1 John 2:15-17.

Ques. 2. Heb. 11:10, 13, 14, 16.

Ques. 3. Isa. 65:17-19, 21, 22; Rev.

21:1-4.

Ques. 4. Rev. 21:7, 8.

Ques. 5. Matt. 25:31-33.

Ques. 6. Rom. 8:7-10.

Ques. 7. Deut. 30:15, 19.

Ques. 8. 2 Cor. 13:5.

Ques. 9. Rev. 3:15-17.

Ques. 10. Rev. 3:18, 19.

Ques. 11. John 17:3.

Ques. 12. 2 Peter 3:11-14.

E 47

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